Oct 1, 2026 | TPC Global, Volume 16 - Issue 3
J. Richelle Joe
Editor, The Professional Counselor
The World Health Organization (WHO; 2022) estimates that globally 1 in 8 people is living with a mental health condition, with anxiety and depressive disorders among the most common conditions. Multiple contextual factors affect mental health, including natural disasters, pandemics, armed conflicts, genocide, political unrest, gender-based violence, and legislation targeting vulnerable populations. Counselors and counseling researchers require research and scholarship that extend beyond the United States in order to strengthen the evidence base for the work that they do and to improve mental health globally.
As the official journal of the National Board for Certified Counselors, Inc. and Affiliates (NBCC), The Professional Counselor (TPC) exists for just this reason. The journal aims to inform the counseling profession and enhance mental health worldwide through rigorous scholarship published in an open-access format. Although the accessibility of the journal allows its contents to travel across borders, the prevalence of global scholarship published in the journal has been low historically. In a meta-study of the publication trends of TPC, Williams et al. (2021) reported that only 3.4% of lead authors published in the first 9 years of the journal lived outside of the United States. This finding presented an opportunity for TPC to intentionally engage international scholars and support global scholarship in accordance with NBCC’s priority of global capacity building. Through NBCC’s global virtual conference, the editorial team of TPC has shared its expertise with an international counseling audience, presenting about quantitative and qualitative methodology, scholarly writing and publishing, and ethical considerations for research outside of the United States. In this issue of TPC, I am proud to introduce a new initiative that will extend the journal’s engagement and support of global mental health research and scholarship: TPC Global.
TPC Global is a special section of the journal where we will elevate international counseling scholarship to expand the knowledge base on mental health, wellness, and culturally grounded approaches to care. Rather than a single special issue focused on international scholarship as suggested by Williams et al. (2021), TPC Global will be a recurring designated section of the journal. This will establish global scholarship as a priority of the journal and ensure the longevity of our commitment to publishing such scholarship.
The first article to be featured in TPC Global explores experiences of people living with HIV in rural Uganda. The HIV/AIDS pandemic has claimed over 44 million lives since the virus was first identified in the 1980s (WHO, 2026). Currently 41 million people are living with HIV worldwide (WHO, 2026), including more than 1 million people in Uganda (UNICEF, n.d.). In the article titled “Exploring the Lived Experiences of Rural Ugandans With HIV/AIDS: Existential Threats and Community and Social Resources,” Godfrey Ddungu, Corinne W. Bridges, and Cynthia A. Briggs (2026) contextualize HIV/AIDS in Uganda and provide insights for mental health professionals supporting individuals and communities affected by the illness. This article exists as a valuable resource for counseling professionals in Uganda who are currently serving this population and seeking practical and structural support for the services they provide. Additionally, the relevance to readers in the United States is twofold. First, the prevalence of HIV in Uganda is comparable to that of the United States, where roughly 1.2 million people are living with HIV and facing similar mental health challenges as those discussed by Ddungu et al. By engaging with this article, counselors in the United States can deepen their understanding of the psychosocial effects of HIV on individuals, families, and communities. With that deeper understanding, they may be motivated to explore ways that they can support Ugandan counseling professionals serving people living with HIV in rural areas. Alternatively, they might apply the implications of this study to their own work by incorporating spirituality, community, and family into their counseling services for people living with HIV. Second, Ddungu et al.’s article serves as a reminder to readers in the United States that recent cuts to federal funding for HIV/AIDS programs and research can have global consequences for vulnerable individuals in under-resourced areas, such as rural Uganda (amfAR, 2026a, 2026b). Ddungu et al.’s scholarship underscores the human experience of HIV/AIDS and other conditions that are subject to policy shifts.
Articles like this one and others we hope to publish in TPC Global can move the counseling profession toward global connectivity (Williams et al., 2021) and strengthen counselors’ understanding of and response to the social and political determinants of health within the various contexts that they work. We look forward to publishing more scholarship like this, including empirical and conceptual pieces that address country- or region-specific mental health needs, apply indigenous and decolonial healing frameworks to counseling practice outside of the United States, and critique the application of traditional theoretical frameworks in global contexts. Collectively this scholarship can better equip the counseling workforce to advance mental health globally.
References
amfAR. (2026a). Ending AIDS is at risk. https://www.amfar.org/news/ending-aids-is-at-risk
amfAR. (2026b). Taking the pulse of PEPFAR. https://www.amfar.org/news/taking-the-pulse-of-pepfar
Ddungu, G., Bridges, C. W., & Briggs, C. A. (2026). Exploring the lived experiences of rural Ugandans with HIV/AIDS: Existential threats and community and social resources. The Professional Counselor, 16(3), 153–170. https://doi.org/10.15241/gd.16.3.153
UNICEF. (n.d.). HIV and AIDS: Improving HIV prevention and care for children and women. https://www.unicef.org/uganda/what-we-do/hiv-aids
Williams, D., Melanson, M., & Erford, B. T. (2021). The Professional Counselor: Author and article characteristics from 2011 to 2019. The Professional Counselor, 11(1), 61–72. https://doi.org/10.15241/dw.11.1.61
World Health Organization. (2022). World mental health report: Transforming mental health for all. https://iris.who.int/server/api/core/bitstreams/40e5a13a-fe50-4efa-b56d-6e8cf00d5bfa/content
World Health Organization. (2026). Information sheet: HIV statistics, globally and by WHO region, July 2026. https://cdn.who.int/media/docs/default-source/hq-hiv-hepatitis-and-stis-library/hiv_information_sheet_july2026.pdf
Oct 1, 2026 | Volume 16 - Issue 3
Marcus Adams, Joshua D. Smith, Neal D. Gray
Each year TPC presents an interview with an influential figure in counseling as part of its Lifetime Achievement in Counseling series. This year, Dr. Christian J. Dean discussed important considerations for military-connected individuals and families. With a military career spanning nearly three decades and a counseling career almost as long, Dr. Dean holds valuable insights into military culture, mental health needs of military-connected individuals, and challenges faced by counselors seeking to serve this population. In this interview he clearly identifies gaps in services and potential solutions that are informed by his lived experience and professional expertise. We are grateful for Dr. Dean’s commitment to veterans, active-duty military personnel, and their families and share his hope for expanded military mental health services.
—J. Richelle Joe, Editor
Disclaimer: The following does not represent the views or opinions of the Department of Defense, the Department of Veterans Affairs, the United States Army, the United States Army Reserve, or any other branch or component of the U.S. Armed Forces.
Christian J. Dean, PhD, NCC, LPC-S, LMFT-S, is a professor in the Clinical Mental Health Counseling program at Divine Mercy University. He was previously a professor at the University of the Cumberlands. He is licensed as a professional counselor/board-approved supervisor (LPC-S) and a marriage and family therapist/board-approved supervisor (LMFT-S) in Louisiana, where he practices at Counseling for Growth, LLC. Dr. Dean is a 28+-year member of the military (Army National Guard and Army Reserve), currently holds the rank of colonel, and is a veteran of Operation Iraqi Freedom. He is a National Certified Counselor (NCC) and participated as a collaborative investigator for the DSM-5 Field Trials in Routine Clinical Practice Settings. He works with Spanish-speaking clients, service members, veterans, and a wide variety of other client populations. Dr. Dean is an EMDR-trained therapist and integrates cognitive behavioral therapy in his clinical work. Dr. Dean has presented and published on the use of metaphors in counseling and counselor education, counseling couples, understanding military systems and dynamics, differential diagnosing and processes, and ethical considerations in counseling and marriage and family therapy. He is the author of Ladders and Shovels: How to Climb Out of Emotional Holes and Stop Digging Them and the coeditor of Metaphors in Counselor Education and Supervision as well as Metaphors and Therapy: Enhancing Clinical Supervision and Education.
- What originally inspired you to become a counselor, and how did your time in the military shape your desire to serve veterans, active-duty members, and their families?
I’m a rescuer by nature, which can be a good and, at times, challenging trait. Whenever my friends had something on their mind, I would want to be available to them to discuss what was bothering them. Back in high school, what normally came up as upsetting events was usually relationship troubles, and I found that I wanted to be there for my friends to hear them out, be a listening and compassionate ear, and to figure out how I could be helpful. My passion for helping others led me to major in psychology at the University of New Orleans.
When I enlisted in the Louisiana Army National Guard, I was already familiar with many military terms and some cultural factors, as I was in the Navy Junior Reserve Officers Training Corps (NJROTC) in high school. I completed Basic Training and my Advanced Individual Training (AIT), where I was military occupational specialty (MOS) qualified as a 13F, fire support specialist. I began working on my graduate degree in counseling at the University of New Orleans and enrolled in Officer Candidate School, where I commissioned as a second lieutenant. I graduated with my master’s in counseling, completed Field Artillery Officer Basic Course (FAOBC), and continued to serve in the Louisiana Army National Guard while I enrolled in my doctoral program in counselor education and supervision at the University of New Orleans. While completing my dissertation, I was alerted that my unit was being mobilized to deploy to Iraq as part of Operation Iraqi Freedom III. I was allowed to stay behind a couple of days so that I could walk for graduation and then immediately reported to Fort Hood, Texas, to join my unit.
At that time, I had already received my license as a marriage and family therapist (LMFT) and was what was then called a counselor intern, also completing my hours toward my license as a professional counselor (LPC); however, I had not had much work in providing counseling with service members or veterans. Upon our deployment, I realized that the medical unit in my brigade did not have any mental health assets, so I connected with the brigade surgeon and advocated for the importance of mental health services to our soldiers. Since I had my doctorate and an independent license, I was allowed to provide counseling services to our soldiers for one day a week at the Troop Medical Clinic (TMC) with oversight from the brigade surgeon. I had a 12-hour day, and all 12 hours were filled before I even started. Additionally, the next week’s clinical day was also full before I even finished my first day. This prompted unit leadership to allocate two days a week, which were also quickly filled. Before I knew it, I was assigned to provide counseling services 6 days a week at 12-hour days, which were all filled almost every week while I served in that capacity.
My time working at the TMC was very rewarding for me, as I could help soldiers in need during their time in a combat deployment. I was able to hear many stories and see the need for mental health resources for service members. I also provided training to unit leadership and medics, and even units outside of our brigade requested training. However, all of that came to an end when a new division assumed operational control over our brigade during a transfer of authority. The incoming unit had a division psychologist, who said that I could not provide counseling, as I was not a psychologist or social worker, the two professions that the U.S. Army allowed to provide counseling services. My brigade now had to find other ways to get mental health services to our soldiers. From then on, I made it part of my mission to continue to provide counseling services and help others be more informed when helping service members, veterans, and their families.
- Who mentored you along the way, and how does this impact how you mentor others today?
Mentorship is something I’ve always valued and continue to value. In terms of mentorship in counseling, I would have to say it goes all the way back to my graduate counseling program. Dr. Ted Remley, Dr. Diana Hulse, Dr. Terry Christensen, and Dr. Barbara Herlihy, to name a few, were some mentors who poured into me and informed who I am as a counselor. On a clinical level, I had the opportunity to work with several clinicians in many capacities who have helped mentor and develop my clinical skills. On the military side, I’ve had many officers and many noncommissioned officers (NCOs) throughout my career who provided some form of mentorship.
Today, I am working on being available to counselors and service members for mentorship. Sometimes mentorship occurs in structured settings, while other times it develops more naturally through conversations and day-to-day interactions. These mentoring moments often happen during phone calls with other soldiers or impromptu meetings during Battle Assembly (BA)/drill. During BA, I’ll have soldiers come up and ask if they could meet with me. Often, there are questions related to career progression, options within the U.S. Army Reserve, and whether to continue to serve. More structured mentorship may include formal developmental counseling within the military leadership context, where assigned tasks, expectations, performance, and professional development goals are discussed with soldiers. Regular touchpoints may also be used to explore goals, thoughts, and concerns. In the counseling world, mentorship may involve touching base with counselors who email or call regarding private practice, joining the U.S. Armed Forces, research questions, etc. I also have monthly meetings with counselors who request more ongoing mentorship and guidance.
- From your perspective, what are some of the biggest mental health challenges that service members, veterans, and military spouses are facing today?
The culture of the military is one of the biggest challenges. Although mental health services and the overall mental health care of service members, veterans, and their families have gained more attention over the past decade, there is still a lot of work to do. Different branches of the military have their own challenges with their view and approach to mental health, where some may be more understanding and supportive, while there is still a significant stigma with others. Many [individuals] are concerned about how they will be treated or seen by their fellow service members if they admit to or get help for mental health–related concerns. Again, there has been some improvement, but we can still grow a lot in this area.
Some solutions with mental health services include adjusting the types of free services provided through Military OneSource. For example, anyone diagnosed or who meets criteria for a diagnosis of most psychiatric disorders is not allowed to use such services, as Military OneSource only provides “nonmedical” counseling. Therefore, having such services available to service members and their families regardless of clinical conditions would prove to be helpful and expand the free services to those who need them the most. Additional support services such as Military and Family Life Counselors (MFLC) and Military OneSource can be helpful resources; however, limitations related to clinical conditions and affordability can still create barriers to care for many service members and their families. Access to care also continues to be a challenge, particularly for service members and families attempting to navigate systems such as TRICARE, Military OneSource, and VA-related services. Increasing the number of counselors who are educated about and willing to work within these systems could greatly improve access to mental health support for military populations.
The [Department of] Veterans Affairs (VA) and related VA clinics and Vet Centers do provide mental health services to veterans who are registered with the VA. These services are more available to veterans throughout the country. The VA also does provide some community-based care options where they contract with local providers to help meet the needs of veterans. However, getting enrolled in and navigating through the VA system can be challenging. Counselors can learn about ways to assist veterans in enrolling with the VA and to provide additional support when needed.
If a service member records a mental health diagnosis during a Periodic Health Assessment (PHA), then the service member’s records may be reviewed for Fit-for-Duty evaluations, which may impact their ability to serve in certain specialties and/or their duty status. Even on the application for security clearances, there are questions about treatment; however, marriage and couples counseling are excluded from the areas that may need to be reported. Still, military leadership encourages service members to be honest about their experiences so that adequate services may be provided through referrals and organic assets.
- What do you believe are some of the most common misconceptions civilian counselors have about working with service members, veterans, and military families, and how can the profession better prepare clinicians to serve this community effectively?
Whether it be a misconception or lack of awareness, the first thing that comes to mind is the importance many service members and veterans place on military service and culture. A counselor knowing their own family’s military history can help demonstrate that they honor and respect service members and veterans. Understanding the culture, values, structure, and terminology of at least one military branch can be helpful, and broader knowledge across branches can be even more beneficial.
Another misconception is that all service members and veterans are closed off and not open to counseling. There are many within the military community who embrace counseling. Part of the challenge is helping military populations find mental health professionals who are knowledgeable, engaged, and genuinely invested in understanding military culture. Understanding the structure, ranks, and terminology can help facilitate this process for counselors. I encourage professionals interested in working with service members, veterans, and their families to consider engaging in experiential learning and immersive experiences. Some examples include engaging in trainings through the Department of Veterans Affairs, the Consortium for Deployment Psychology, and Military OneSource, and participating in volunteer opportunities through the United Service Organizations (USO). Counselors may also want to shadow or connect with Military and Family Life Counselors (MFLC) to better understand the experiences and challenges of service members, veterans, and their families.
From a clinical perspective, a common misconception is that combat trauma and post-traumatic stress disorder (PTSD) stemming from combat are the main challenges experienced by service members and veterans. Many service members never see combat or necessarily directly engage in combat operations. Unfortunately, PTSD may present due to other traumatic experiences like military sexual trauma (MST) or interpersonal trauma related to experiences of being neglected, abused, or mistreated by leaders, other service members, and/or the system in general. Counselors can better serve service members and veterans from this perspective.
One common theme is the focus on the service member and their experiences while inadvertently ignoring the impact on the entire family system. The spouse and children of service members may have their heart skip a beat if they see individuals in uniform pulling up to their house due to potential bad news about the service member that is deployed. For some, it could be the phone ringing when they haven’t heard from their deployed service member for several days. The trauma of their deployed service member being in a dangerous environment in and of itself can take a toll on the entire family system. Although children are often thought of as resilient, these experiences can really impact military families, resulting in challenging emotional equilibrium. Counselors can benefit from considering the impact of military service on the entire family system while exploring such potential experiences and related impact.
This also ties into how counselors are trained and how we support this population overall. Counselors can seek out training on military culture, rank structure, etc. Some training programs are available for free, which is great. Attending specialization certification programs on working with service members, veterans, and their families can also be helpful. I do, however, caution the counseling profession in the potential impact of “doing more” than other mental health professions to get equal footing when it comes to recognition as uniformed service providers.
My concern with the counseling profession having to “prove” that they are competent/capable to serve in certain situations will result in additional trainings beyond what other mental health professions may have to complete. For example, to be credentialed and seeking Substance Abuse Professional status with the U.S. Department of Transportation (DOT), a counselor must have the Master Addictions Counselor (MAC) certification through NBCC; however, licensed physicians, psychologists, social workers, and marriage and family therapists don’t require an additional certification. I find it concerning that counselors are singled out and required to do more than other mental health professionals to be considered “good enough.” I support additional training on knowledge and competencies related to working with service members, veterans, and their families; however, I don’t support such training being a requirement to put counselors on equal footing with other mental health professions.
Mental health professionals can work on advocacy strategies to encourage the Department of Defense to adjust the free care (i.e., Military OneSource, MFLC) being provided to allow more clinically focused conditions to be treated. This may include contacting federal congressional and Senate representatives to inform them of these opportunities and to influence change, potentially through legislation. Mental health professionals can also volunteer with programs like the Give an Hour program to provide pro bono services or independently offer pro bono services to service members, veterans, and their families. Mental health professionals can also connect with Star Behavioral Health Providers (SBHP) to access free training on military culture, values, etc. Enrolling as a TRICARE provider can also improve access to mental health services. At least in my community, I’ve found that more private practice providers are going to cash pay–only. I invite all mental health professionals to consider becoming a TRICARE provider to assist service members and their families with needed clinical services. Lastly, [I recommend] working with the VA to become a Community Care Network (CCN) provider as well as establishing a Veterans Care Agreement (VCA) with the VA to provide services not available at VA clinics and healthcare facilities within the community.
- When working with military clients, what approaches or techniques have you found to be most effective?
I find that working on rapport is essential. Asking the client about their military service, to include branch, component (i.e., active duty, National Guard, or reserve), rank, deployment, MOS, duty stations, etc. is important. If a counselor has served or has family members who have served, only share that information if they can answer similar questions about their family’s service history. For example, if a counselor shared that their mother was in the U.S. Army, they should then be ready to answer what component, rank, MOS, duty stations, etc. By knowing that information, it sends a message that you value military service, are invested in learning about it, and can speak to your family’s military service.
Many service members and veterans find meaning and purpose in their military service. Exploring those experiences has been helpful in my work with both populations. Their experience can include having a 20-year-old overseeing several other service members and equipment potentially worth hundreds of thousands of dollars. Once they leave military service, finding a job with similar responsibilities, meaning, and purpose may be difficult. Helping veterans find other ways to find purpose and meaning can be greatly beneficial.
Due to the physical and often interpersonal trauma experienced by service members, being trained in Eye Movement Desensitization and Reprocessing (EMDR) and Internal Family Systems (IFS) can also be very helpful, as such approaches can help service members and veterans work through those traumatic events. Integrating cognitive-based approaches can also be helpful; however, I have received feedback from several service members and veterans that exposure therapy does not accommodate their needs, which necessitates alternate methods of therapy and/or treatment.
- Looking back on your career, what do you see as your most meaningful contribution to the counseling profession, particularly in supporting the military community?
As part of my mission, I started submitting proposals for presentations at conferences to help train counselors and marriage and family therapists on military culture, as well as ways to connect with service members, veterans, and their families. I also provided training at Yellow Ribbon Events, where service members and their families received education about reintegration following deployments. Earlier in my career, I had the opportunity to provide training to medics within the Belize Defense Force through the State Partnership Program between the Louisiana Army National Guard and Belize.
In addition to training and education efforts, I have also focused heavily on advocacy work related to the inclusion of counselors and marriage and family therapists within military and veteran systems of care. I’ve advocated for the inclusion of counselors and marriage and family therapists as uniformed behavioral science officers in the U.S. Army, U.S. Army Reserve, and U.S. Army National Guard, as well as for the need for the Department of Veterans Affairs to hire more counselors and marriage and family therapists.
The VA currently approves internships exclusively within profession-specific programs. While the Council for Accreditation of Counseling and Related Educational Programs (CACREP) permits any independently licensed mental health professionals, such as licensed professional counselors, licensed marriage and family therapists, licensed clinical social workers, or licensed psychologists to serve as site supervisors, the VA’s current policy requires that only licensed counselors supervise counseling interns. Expanding supervisory eligibility to include all independently licensed mental health professionals recognized by CACREP could help increase internship opportunities and strengthen the development of future counseling professionals within VA systems.
I have written a white paper on how the U.S. Army could save money while also providing qualified behavioral science officers faster if they would create new areas of concentration (AOC) for both counselors and marriage and family therapists. The U.S. Army started a Master of Social Work (MSW) program where soldiers would receive a commission, be put on active duty, and complete a 14-month MSW program. I highlighted how even after the 14-month program, those MSWs would need to complete roughly 3 years of post-degree supervised experience before they are fully licensed. I point out how the U.S. Army could save hundreds of thousands of dollars, per officer, between the base pay, benefits, etc., over the 4+ years if they would create a new AOC for counselors and for marriage and family therapists. I will be sending this document up through military channels to explore potential inclusion.
In the past, I have corresponded with ACA, AMHCA, NBCC, and AAMFT regarding advocacy efforts to have counselors’ and marriage and family therapists’ inclusion with military service. I’ve also served as a pro bono counselor with the Give an Hour program. I completed a study exploring the uniformed service experience of counselors and marriage and family therapists and will have the results submitted to a journal in the next couple of months. The hope is that the results of the study can help the ACA, AMHCA, NBCC, and AAMFT with advocacy efforts to include counselors and marriage and family therapists as uniformed behavioral science officers within the branches of the military.
There is some good news regarding inclusion. Recent updates from the Commissioned Corps of the U.S. Public Health Services (USPHS) announced the inclusion of licensed professional counselors (LPCs) to become mental health providers to address provider shortages (Schobitz, 2025). The changes made by the USPHS will make it the “first uniformed service with mental health counselors serving as commissioned officers” (Schobitz, 2025, p. 14). Now, advocacy and inclusion efforts will hopefully be easier with other uniformed services (e.g., Army, Air Force, and Navy).
- Finally, if you could leave readers with one message about what it means to serve both in uniform and as a professional counselor, what would that message be?
As a service member, veteran, and professional counselor, I find deep meaning and purpose in my roles as a leader, officer, and counselor. I am proud to serve alongside many dedicated individuals who work tirelessly to support our service members and veterans. While challenges exist—such as navigating disability compensation for service-connected injuries and exposures, and ensuring every individual feels fully valued within support systems—I believe these are opportunities for growth and improvement. These situations often stem from complex processes and communication challenges, not from a lack of care or commitment by leaders, units, or organizations. With continued collaboration and innovation, we can strengthen these systems to better serve those who have served us. In my current leadership role, I work hard to try to make systemic changes that are beneficial to service members, particularly those in my unit. My role as a counselor, service member, and leader has given me the opportunity to be of service to veterans and service members. Advocating for them, exploring solutions and options, and providing direct support has meant the world to me. I hope that other counselors will join the call to support service members, veterans, and their families, as the need is clearly present.
After 25+ years of clinical practice and 28+ years of military service, it is hard to separate the “counselor” in me from the “soldier.” I do integrate counseling skills in my interactions with soldiers in my unit and highly encourage counseling for all service members who are in need. I’m not their counselor and I don’t provide counseling services, but I do use active listening, empathy, and unconditional positive regard in many of my interactions. I’m extremely proud of my 28+ years of military service, and I hope to continue until my retirement. I sometimes think about what it will be like when I must hang up the uniform and how a big part of me will be gone, given that I’ve spent more than half of my life wearing it and serving my country. I know I will grieve that part of me; however, I know that I can look back with pride hoping I’ve inspired others and supported everyone I’ve served with.
This concludes the 11th interview for the annual Lifetime Achievement in Counseling Series. TPC is grateful to Marcus Adams, Joshua D. Smith, and Neal D. Gray for providing this interview. Marcus Adams is a graduate student at Lenoir-Rhyne University. Joshua D. Smith, PhD, NCC, LCMHC, is an associate professor at the University of Mount Olive. Neal D. Gray, PhD, LCMHC-S, is a professor at Lenoir-Rhyne University. Correspondence can be emailed to Marcus Adams at marcus.adams@my.lr.edu.
References
Schobitz, R. (2025, January). Uniformed services opens door to counselors in 2025. Counseling Today, 14.
Jun 3, 2026 | Volume 16 - Issue 2
Shadin Atiyeh, Tahani Dari
Currently, 200,000 Afghans live in the United States, including the 76,000 Afghan nationals who arrived in 2021 under Operation Allies Welcome. Afghan refugees have often lived their entire lives under strife and occupation, presenting specific concerns unique to this population. To demonstrate how mental health and social and economic factors can manifest traumatic responses in children from migrant backgrounds, the article presents a case study involving a school-aged child and recommendations for how a counselor would work with this client in the school setting. The article also presents practical applications and interventions that could be beneficial in these cases while also considering the limitations that exist in the current case study regarding relevant issues for immigrants in counseling.
Keywords: counseling, Afghan refugees, case study, children, migrant
Afghan migration to the United States started to increase significantly in the late 20th century, growing from 4,000 in 1980 to 45,000 by 2000 (Saydee & Saydee, 2025). Currently, about 200,000 Afghans are living in the United States (Saydee & Saydee, 2025). The Afghan immigrant population in the United States has a lower median age than other immigrant and native-born groups in the United States, and 30% of Afghan immigrants are under 18 years old (Montalvo & Batalova, 2024). We present historical and contextual information related to the experiences of Afghan parolees in the United States and how counselors may work with a school-aged Afghan parolee and their family through a case study. Parole in this context refers to a temporary, discretionary immigration status allowing admission to the United States for humanitarian concerns or significant public benefit (Immigration and Nationality Act, 2025, 8 U.S.C 212(d)(5)).We demonstrate counseling using an integrative ecological approach with an Afghan child who arrived in the United States with humanitarian parole status through the case study. For this case study, we define children as school-aged (6–18). The case study is hypothetical, incorporating elements based on our experiences working with Afghan parolees in community and school settings in the United States post-evacuation in 2021. We illustrate through the case study of a school-aged child an integrative approach relevant for both school and mental health counselors.
Operation Allies Welcome
In August 2021, 76,000 Afghan nationals arrived in the United States under Operation Allies Welcome, an emergency evacuation effort after the American withdrawal from Afghanistan and subsequent takeover by the Taliban (U.S. Department of Homeland Security, 2022). Before arrival, these Afghans completed a rigorous health and security screening process and were granted humanitarian parole to enter the United States (U.S. Department of Homeland Security, 2022). This parole status allows individuals to enter the country without a visa in cases of humanitarian concern or benefit to the United States (National Immigration Forum [NIF], 2021), such as requiring protection from harm, seeking critical medical treatment within the United States, caring for a sick relative living in the United States, attending a funeral, or participating in a legal proceeding. Under this status, Afghan evacuees were allowed to remain in the country and to work legally for a period of 2 years. Similar past evacuation efforts occurred after the Hungarian Revolution in 1957, the withdrawal from Vietnam in 1975, the withdrawal from Iraq in 1996, and the evacuation of interpreters from Iraq in 2007 (NIF, 2021).
The recent exodus of displaced persons from Afghanistan after the U.S. withdrawal joined refugees fleeing the country in response to decades of conflict and hardship, including the Soviet invasion in the 1980s, civil war in the 1990s, the Taliban takeover in 1996, and the American invasion in 2001 (Montalvo & Batalova, 2024). Once in the United States, Afghan parolees were initially housed at Army base camps across the country (which closed by February 19, 2022), until referred to a refugee resettlement agency for permanent resettlement. Parolees had 2 years to apply for an immigration status that allows for a pathway to citizenship, such as asylum or a special immigrant visa (SIV; Bruno, 2023). This process differs from the typical refugee resettlement process, in which refugees must have fled their country because of persecution, been granted refugee status, and been referred to the U.S. resettlement screening process, which can take 5 to 8 years. Refugees who arrive under this process are eligible to work from the day of arrival in the United States and have a pathway toward citizenship.
Although Afghan parolees were deemed eligible for public benefits, resettlement, and other integration services benefits upon arrival to the United States, and were spared the long waiting process for refugee resettlement (Bruno, 2023), they were required to apply for work authorization as well as an immigration status that would allow them to stay in the country permanently (Bruno, 2023). The influx of Afghan migrants also overwhelmed resettlement agencies, many of whom were already operating under limited capacity because of COVID-19 and years of low arrivals (Office of the Inspector General, 2023). Because of the urgency of the evacuation, many of these migrants had little time to prepare or consider the implications of the decision to leave Afghanistan. Some had to leave behind family members, even spouses and children, with no pathway toward family reunification (until the family reunification initiative launched almost 2 years later; Rush, 2023).
Contextual Considerations for Counseling
It is important for counselors not to regard any country as a monolith and to assess the individual ethnic and cultural background of their clients. Afghanistan is diverse, made up of more than 19 different ethnic groups with distinct languages and cultures (Saydee & Saydee, 2025). The two primary languages are Dari and Pashto, and the primary ethnic groups include Pashtuns, Tajiks, Hazaras, and Uzbeks (Saydee & Saydee, 2025). Three-fourths of children in Afghanistan report experiencing violence at home, and children are at risk for child labor, early marriages, sexual violence, military recruitment, and honor killings (Saydee & Saydee, 2025). Although exposure to violence may be prevalent, counselors should never assume that a client is abusive or being abused solely because of ethnicity nor label the culture as inherently violent. Symptoms of trauma, such as hypervigilance and avoidance symptoms, can be exacerbated by honor values in Afghan culture (Missmahl, 2018). For example, an Afghan woman may lean heavily on cultural expectations that she serves as homemaker and caretaker to avoid uncomfortable experiences in a new country. A counselor may not question her behavior out of respect for her cultural beliefs, further enabling her isolation. Alternatively, a counselor may perceive culturally appropriate behavior, such as refusing to be in a room alone with a man, as indicative of paranoia, social phobia, or another pathological symptom.
Socioeconomic circumstances can contribute to psychological distress in children (Golberstein et al., 2019). Counselors may expect that a person who has experienced trauma such as war and sudden flight from their country must be traumatized. They might attribute symptoms of distress to traumatic experiences from overseas, and therefore miss that possible present unemployment, social isolation, homelessness, and/or food insecurity might be responsible for these symptoms (Im et al., 2021). In these cases, counselors should be prepared to investigate and address the socioeconomic circumstances that contribute to psychological distress (Missmahl, 2018).
Uncertain legal status complicates the daily life and integration of Afghan parolees resettled in 2021 and can contribute to symptoms of traumatic distress (Drožđek et al., 2013). The traditional refugee resettlement process includes coordination between several federal agencies, nonprofit organizations, and local communities that includes security and health screenings and clearance overseas, placement and travel, and reception and connection to services (Office of Refugee Resettlement, 2015). Although the initial parole status granted them legal presence for 2 years, they had to apply for employment authorization cards and wait for approval before starting work. Their only pathway toward permanent residency in the United States was to apply for asylum, which can also be an expensive and lengthy legal process, or to apply for an SIV, if they were eligible, by being able to prove that they worked with Americans in Afghanistan for at least 1 year. Asylum involves demonstrating evidence of persecution in the country of origin based on race, religion, nationality, membership in a particular social group, or political opinion (Bruno, 2023). Receiving an SIV involves demonstrating evidence that the Afghan individual assisted the U.S. government in the fight against the Taliban or eligible employment by or on behalf of the U.S government in Afghanistan (Bruno, 2023). Those who left behind immediate family members in Afghanistan had no pathway toward applying for them to join them in the United States.
Grief over separation from family and fear for their safety can be a major source of distress (Bryant et al., 2021), as can fear of discrimination in the United States (Yang et al., 2025). A young person coming to the United States from Afghanistan in 2021 is likely to have lived their whole life under American foreign occupation. Additionally, this person may feel a sense of betrayal for abandoning their country, and that sense of betrayal may color each decision, either to acculturate to American life or to cling to traditional Afghan ways. Afghan evacuees left behind their hometowns and the social structures inherent in them. Hence, practicing their cultural or religious beliefs may be difficult in a new country when these practices involve community, because this new community needs to be rebuilt.
In addressing the psychosocial needs of Afghan children resettled from the evacuation effort, counselors need to provide a comprehensive approach that considers the legal, physical, emotional, and social needs to begin the reconstruction of a new community structure for these children. Miller et al. (2006) conducted a study exploring Afghan conceptualizations of mental health and distress and found that well-being was made up of three areas: community (honor), family (respect, harmony), and the individual (hope, faith, calm). Young refugees, in general, benefit from a multidisciplinary approach (Stammel et al., 2017). Family can be a source of protection, belonging, and strength for immigrant children (Burgos et al., 2017). In Afghanistan, families are often tight-knit, and each contributes to the extended family unit. Although it can be a source of stress, children of immigrants often become involved in caring for parents as adults struggle to navigate new systems (Burgos et al., 2017). At the same time, contributing to the family can increase self-esteem for youth (Burgos et al., 2017). For Afghans, this can be a way of honoring culture, building social support, and promoting self-esteem.
Maintaining ethnic identity, religious practices, and family cohesion can lead to well-being among immigrant children (Burgos et al., 2017). Reimagining ethnic identity in the process of immigration can be a crucial step in integration and identity development. For example, an Afghan child can identify with other refugees from different countries who have experienced a similar process of flight from war and resettlement in a new country. This can be balanced against maintaining other important aspects, such as religious identity. Using religious practices and tenets to resolve family and internal distress can be useful, such as increasing tolerance and patience, practicing listening and respect, and using various relaxation techniques like prayer or aromatherapy (Faqiri, 2018). Children arriving from Afghanistan with humanitarian status are unique from other refugee groups because of the nature of their evacuation directly to the United States and the differences in their immigration status and its implications for long-term integration (Saydee & Saydee, 2025). We highlight these dynamics in the following case study.
Case Study: Aaisha
Ten-year-old Aaisha recalls the dangers of her home country, Afghanistan, and the limitations she experienced growing up in a war-torn country. These dangers forced her family to seek asylum in the United States. During her escape, her immediate family—her mother, father, and younger sister—were unable to stay with other close family members with whom she had grown up, such as her grandparents, aunts, uncles, and cousins. The separation from extended family and subsequent immigration to a new country disrupted her life and continues to affect the life her family is trying to build in the United States, where she now lives and attends elementary school.
While Aashia was still living in Afghanistan, the parents tell the school counselor, she was unable to play outside or attend school because of the danger of sniper and missile attacks. She reports that she even learned to identify what type of weapon was being used based only on the sound it made. Her mother tells the school counselor that they were able to get on a plane out of Afghanistan, during which her younger sister almost died because of the heat and crowded conditions. The family lived on an Army base in Texas for 2 months until they were assigned to a resettlement agency in another state. They have been staying at a local hotel for 2 months since then and are waiting for employment authorization and permanent housing.
Aaisha is struggling to adjust. She fears she is too far behind the other students in her grade at school, and the language barrier prevents her from connecting to classmates or fully expressing herself. She remembers the violence of her home country and, despite the new environment, thinks often about her past, in which she needed to hide. She still misses her extended family and her home in Afghanistan deeply. Leaving her family each day to go to school makes her feel nervous, and when at home, she suffers from restless sleep, further adding to her stress at school. She struggles to pay attention, and her teacher complains that she is distracted and often excuses herself to the restroom, which prevents her from engaging fully in the lessons. She does not want to complain and worry her parents, but the teacher assigned her to sit with two Afghan male students in class who have been in the country longer. They do not speak her language and ignore her when she tries to ask them for help. The girls in the class also seem to laugh at her and make fun of her clothes. At home after school, she procrastinates doing homework, often complaining that she has a headache. She also changes the subject when asked about her school day, frequently reporting that she does not feel well. The school counselor is concerned about Aaisha’s psychological well-being and has approached her and her parents about possible therapy options. The school counselor has suggested that her parents explore art therapy as a constructive way for their daughter to creatively express and process her emotions and trauma. Her parents like this idea but cannot afford therapy or even art classes. The school counselor refers the student to an on-site school-based clinic staffed by clinical mental health interns. The school counselor meets with the intern to discuss her concerns before the clinical mental health intern meets with the client. School-based mental health clinics can be effective and bridge gaps in accessibility for counseling services (Solomon et al., 2020).
An ecological approach can help school counselors promote equity for students like Aaisha (Savitz-Romer & Nicola, 2022). Children develop within and are influenced by multiple levels of society, including the immediate family, school environment, community, and wider sociological forces (Bronfenbrenner, 1979). The ecological approach can be useful in understanding the dynamic factors involved in refugee children’s development and potential areas of intervention (Yoon et al., 2023). Below, we show how an ecological approach can help us understand the case and provide a productive starting point for intervening to help Aaisha.
Ecological Approach
Case conceptualization and treatment planning with refugees should take an ecological approach that considers all relevant factors, highlighting areas of challenge and strength (Yoon et al., 2023). The ecological model attends to different spheres of the child’s life pre- and post-migration. The model includes any education, trauma, information, coping skills, and medical support the child would have received before immigration to a new country (Minhas et al., 2017). Assessing a child’s needs using an ecological approach can provide useful information to important individuals in the child’s life (Minhas et al., 2017), including caregivers, medical teams, pediatricians, physicians, and school staff who can help support successful acculturation. Minhas et al. (2017) developed an ecological approach to assessing risk factors among refugee children. This approach is represented by the acronym EMPOWER: Education, Migration, Parents and family, Outlook, Words, Experiences of trauma, and Resources (Minhas et al., 2017). Using this model, the school counselor and clinical mental health intern meet and discuss the possible ecological factors relevant to Aaisha’s case, applying the EMPOWER model, to coordinate her care. For her educational background, they know that she’s currently in an English as a Second Language (ESL) class and is perceived by her instructor as struggling with attention and focus. She is proficient in both spoken and written Dari and has some proficiency with English. She also experienced an interruption in her formal education because of her migration experience. Her migration experience included a forced migration from her home country to the United States, one that she did not have time to plan or prepare for. Her family was evacuated from Afghanistan and held in a temporary shelter in Texas at a military base for 2 months until they were referred to the local nonprofit agency for 3 months of resettlement services. Her family is now living on a temporary parole status and has to pay a lawyer to help with processing an application for asylum, leading to a more permanent pathway to staying in the United States. For her family, she lives with her mother, father, and sister who serve as a resource and source of strength for her. She is experiencing grief over the loss of her family and social network in Afghanistan. For her outlook, she is motivated to do well in school and to feel a sense of belonging and safety in a community. She worries about her extended family overseas and is troubled by loneliness. Related to words, she speaks Dari and some English. For resources, she can seek support from the local nonprofit that resettled the family and that offers additional social services such as a food pantry, after-school tutoring, and assistance navigating public benefits. She has limited support from the local Afghan community because they were also resettled recently and many of them came from a different ethnic group.
Evidence-Based Treatments
Counselors can help in a variety of ways by addressing grief related to the loss of friends and family, the effects of being a minority, perceived discrimination and acculturation, exposure to trauma and harassment, and the effects of social issues (Beehler et al., 2011; Beiser et al., 2015; Goh et al., 2007; Kopala et al., 1994). To meet the unique needs of children and families, practitioners must use evidence-based interventions, such as cognitive behavioral therapy (Sullivan & Simonson, 2016), while making appropriate adaptations to render them logistically and culturally accessible. Counselors using an integrative approach can utilize evidence-based interventions to address various aspects of the mental health challenges a child is facing. Counselors can focus on grieving the loss of family and friends (Goh et al., 2007), the effect of being a minority (Kopala et al., 1994), perceived discrimination (Beiser et al., 2015) and acculturation (Beehler et al., 2011; Beiser et al., 2015), exposure to trauma (Beehler et al., 2011), harassment, and social issues (Goh et al., 2007). With Aashia, these elements are all involved. She is experiencing migratory grief, which is often unnamed and unrecognized (Yoon et al., 2023), as well as the loss of family, friends, and the comfort of living in a familiar climate, environment, and surrounded by a familiar language. The experience of being perceived as a religious and racial minority in a different social system in the United States is also distressing. Aaisha was exposed to trauma overseas before migration, and the experience of migration and resettlement was further traumatizing. Evidence-based interventions are needed to assist with the processing of trauma associated with these experiences.
School-based mental health professionals can play an important role in offering mental health services for migrant children. Two-thirds of students surveyed said they preferred to seek counseling at school (Fazel et al., 2016; Sullivan & Simonson, 2016). Because of their ability to identify distress, address psychosocial functioning, and implement creative expression (Goh et al., 2007; McNeely et al., 2020), schools are well-situated to support student wellness, offering an opportunity to provide mental health services for migrant children in an acceptable and accessible manner (Sullivan & Simonson, 2016). For Aaisha, the school could be an accessible place to receive these services. The school counselors would not be able to provide the individual treatment themselves, but they can support the on-site clinics and coordinate with the individual practitioners. The school counselors would also be able to organize and offer group sessions to build peer psychosocial support. By providing referrals to individualized services, offering group sessions, and facilitating advocacy to build a welcoming and supportive school environment, the school counselor is meeting ethical responsibilities through a holistic approach (Harrichand et al., 2022).
Art Therapy
Creative expression through evidence-based art therapy provides an outlet for children, such as refugees struggling with traumatic past experiences, and can be an effective way for them to begin to process their complex emotions and trauma (Rowe et al., 2017; Sullivan & Simonson, 2016). In the absence of a shared common language, art provides a mechanism for communication and expression among peers (St. Thomas & Johnson, 2001). Rowe and colleagues (2017) reported that the use of assessment tools like the Diagnostic Drawing Series can be helpful as a baseline because art therapy can initially cause depressive symptoms as the trauma surfaces but ultimately leads to decreased anxiety and depression. If working with Aaisha, the school-based clinical mental health counselor could use art therapy to help reduce her anxiety and depression through either structured drawing or the Diagnostic Drawing Series. Art therapy could also offer Aashia a way to communicate her emotions in a safe environment.
Peer Support and Groups
It is up to counselors to develop an encouraging environment for students to address and process their present and past feelings (St. Thomas & Johnson, 2001). St. Thomas and Johnson (2001) investigated a 12-week program to help children process their feelings through puppetry in a supportive peer group setting. Panter-Brick et al. (2018) found that high levels of traumatic distress can be managed using psychosocial groups. They found that small peer groups help adolescents develop trusting relationships with individuals from different cultures. Groups also have the benefit of supporting acculturation for refugees and immigrants through rebuilding communities and offering opportunities to practice interpersonal skills (Atiyeh et al., 2020). As Aaisha is navigating life in a new country and rebuilding community, the school counselor can provide a group intervention that could assist her in learning new skills and reducing isolation. The school counselor would lead a peer support group for Aaisha and other new students to offer support in acclimating to the school environment, address social skills, and develop peer support. A group intervention can offer an opportunity for the school counselor to address Aaisha’s social needs, facilitating her connection with peers in a supportive environment. The school counselor would also be able to identify shared barriers or concerns new students face in the school and advocate more effectively for a welcoming environment among school faculty, staff, students, and families.
Cognitive Behavioral Therapy (CBT) and Trauma-Focused CBT
Interventions that focus on helping refugees and immigrants through trauma can be very therapeutic (Im et al., 2021). Cognitive behavioral therapy (CBT) interventions like narrative exposure therapy, creative exercises, cognitive restructuring, trauma-focused therapy, and psychoeducation are effective for children with post-traumatic stress disorder (PTSD), anxiety, and depression (Kangaslampi et al., 2015). The clinical mental health counselor working with Aaisha could implement these techniques to treat symptoms of trauma and facilitate adaptive coping techniques for acculturative stress. Trauma-focused cognitive behavioral therapy (TF-CBT) can be used to process and understand trauma (de Arellano et al., 2014). TF-CBT focuses on helping children with processing trauma and working through PTSD, depression, anxiety, and behavioral issues. TF-CBT has also helped counselors work with children who have struggled with depression, PTSD (de Arellano et al., 2014; Scheeringa et al., 2011), and behavioral issues (de Arellano et al., 2014). Scheeringa et al. (2011) completed a 12-session model for reducing PTSD and depression in children. TF-CBT could be productive with a client like Aaisha, who witnessed the danger of sniper and missile attacks. Addressing and focusing on her trauma could help reduce PTSD symptoms over time. The counseling intern working in the school-based clinic would offer TF-CBT to support with art therapy techniques to help Aaisha process grief and past trauma, and to strengthen coping skills to manage worries and anxiety. The counseling intern starts with a thorough informed consent process with both Aaisha and her parents, with an interpreter present to discuss the counseling process, the time limitation of her internship, and the plan for ongoing services after the end of the TF-CBT protocol. The intern develops a treatment plan that identifies manageable goals important to Aaisha for the timeframe they have to work together.
Integrative Approach
Using an integrative, school-based approach that addresses the logistical and cultural needs of the client in treating trauma and adjustment-based concerns, the school counselor working with Aaisha would need to hire a trained contractual interpreter to assist with co-facilitating an integrative group intervention. The school counselor could work with her teachers to identify other girls within her age bracket who might share similar concerns. The group sessions could follow the general protocol of TF-CBT, including psychoeducation, relaxation, affect regulation skills, integration of the trauma narrative, communication skills, and parenting skills. Art therapy techniques at each stage will make activities more accessible and meaningful. These techniques might include creating group murals or collages with coping techniques. While the clinical mental health counselor is working with the students, the school counselor could lead parenting skills and psychoeducation sessions with the parents so that they can be brought into the group sessions to support their children effectively.
Limitations/Considerations
While we offer an integrative approach in this case study, school counselors must account for their school contexts and resource limitations. Within those limitations, we advocate for an approach that honors the client’s cultural background, family and community involvement, and holistic needs for well-being. School and clinical mental health counselors must work in partnership with each other, students, interpreters, families, and wider school communities to meet these needs ethically. The ASCA National Model (2025a) and the ASCA School Counselor Professional Standards & Competencies (2025b) outline school counselors’ responsibility to build partnerships among schools, families, and communities. Seeking supervision and consultation can support creative advocacy efforts to address migration-related trauma and acculturation concerns within resource constraints.
Conclusion
Equipped with background knowledge of migration issues, cultural norms, and relevant social systems as well as skills in evidence-based interventions, advocacy, and cultural brokering, counselors can successfully support refugee and immigrant children in their pursuit of wellness. An ecological approach that includes consideration for poverty, trauma, and culture is best suited to facilitate understanding of both the pressing challenges and areas of strength and resilience among refugee and immigrant children. Counselors are well-positioned in the community and school settings to help facilitate psychosocial adjustment in collaboration with schools, service providers, health care providers, and families.
Conflict of Interest and Funding Disclosure
The authors reported no conflict of interest
or funding contributions for the development
of this manuscript.
References
American School Counselor Association. (2025a). The ASCA National Model: A framework for school counseling programs (5th ed.). https://bit.ly/ASCANationalModel5Ed
American School Counselor Association. (2025b). ASCA School Counselor Professional Standards & Competencies. https://bit.ly/ASCASchoolCounselorStandards
Atiyeh, S., Choudhuri, D. D., & Dari, T. (2020). Considerations for facilitating refugee acculturation through groups. The Journal for Specialists in Group Work, 45(4), 353–366. https://doi.org/10.1080/01933922.2020.1800879
Beehler, S., Birman, D., & Campbell, R. (2011). The effectiveness of cultural adjustment and trauma services (CATS): Generating practice-based evidence on a comprehensive, school-based mental health intervention for immigrant youth. American Journal of Community Psychology, 50(1–2), 155–168. https://doi.org/10.1007/s10464-011-9486-2
Beiser, M., Puente-Duran, S., & Hou, F. (2015). Cultural distance and emotional problems among immigrant and refugee youth in Canada: Findings from the New Canadian Child and Youth Study (NCCYS). International Journal of Intercultural Relations, 49, 33–45. https://doi.org/10.1016/j.ijintrel.2015.06.005
Bruno, A. (2023, August 17). Immigration options for immigration parolees. Congressional Research Service. https://crsreports.congress.gov/product/pdf/R/R47654
Bronfenbrenner, U. (1979). The ecology of human development: Experiments by nature and design. Harvard University Press. https://doi.org/10.2307/j.ctv26071r6
Bryant, R. A., Edwards, B., Creamer, M., O’Donnell, M., Forbes, D., Felmingham, K. L., Silove, D., Steel, Z., McFarlane, A. C., Van Hooff, M., Nickerson, A., & Hadzi-Pavlovic, D. (2021). Prolonged grief in refugees, parenting behaviour and children’s mental health. Australian & New Zealand Journal of Psychiatry, 55(9), 863–873. https://doi.org/10.1177/0004867420967420
Burgos, M., Al-Adeimi, M., & Brown, J. (2017). Protective factors of family life for immigrant youth. Child and Adolescent Social Work Journal, 34, 235–245. https://doi.org/10.1007/s10560-016-0462-4
de Arellano, M. A. R., Lyman, D. R., Jobe-Shields, L., George, P., Dougherty, R. H., Daniels, A. S., Ghose, S. S., Huang, L., & Delphin-Rittmon, M. E. (2014). Trauma-focused cognitive-behavioral therapy for children and adolescents: Assessing the evidence. Psychiatric Services, 65(5), 591–602. https://doi.org/10.1176/appi.ps.201300255
Drožđek, B., Kamperman, A. M., Tol, W. A., Knipscheer, J. W., & Kleber, R. J. (2013). Is legal status impacting outcomes of group therapy for posttraumatic stress disorder with male asylum seekers and refugees from Iran and Afghanistan? BMC Psychiatry, 13, Article 148. https://doi.org/10.1186/1471-244X-13-148
Faqiri, R. (2018). An Afghan woman’s story fighting for a better life. Intervention, 16(3), 273–275. https://doi.org/10.4103/INTV.INTV_34_18
Fazel, M., Garcia, J., & Stein, A. (2016). The right location? Experiences of refugee adolescents seen by school-based mental health services. Clinical Child Psychology and Psychiatry, 21(3), 368–380. https://doi.org/10.1177/1359104516631606
Firling, K. (1988). The Afghan refugee client. Journal of Counseling & Development, 67(1), 31– 34. https://doi.org/10.1002/j.1556-6676.1988.tb02006.x
Goh, M., Wahl, K. H., McDonald, J. K., Brissett, A. A., & Yoon, E. (2007). Working with immigrant students in schools: The role of school counselors in building cross-cultural bridges. Journal of Multicultural Counseling and Development, 35(2), 66–79. https://doi.org/10.1002/j.2161-1912.2007.tb00050.x
Golberstein, E., Gonzales, G., & Meara, E. (2019). How do economic downturns affect the mental health of children? Evidence from the National Health Interview Survey. Health Economics, 28(8), 955–970. https://doi.org/10.1002/hec.3885
Harrichand, J. J. S., Su, Y.-W., Hyun, J. H., & Anandavalli, S. (2022). School counselors and refugee students: Application of the Refugee Well-Being Project intervention to address the social determinants of health. Professional School Counseling, 26, 1–8. https://doi.org/10.1177/2156759×221106810
Im, H., Rodriguez, C., & Grumbine, J. M. (2021). A multitier model of refugee mental health and psychosocial support in resettlement: Toward trauma-informed and culture-informed systems of care. Psychological Services, 18(3), 345–364. https://doi.org/10.1037/ser0000412
Immigration and Nationality Act. (2025). Immigration and Nationality Act, 8 U.S.C. 212(d)(5). U.S. Code.
Kangaslampi, S., Garoff, F., & Peltonen, K. (2015). Narrative exposure therapy for immigrant children traumatized by war: Study protocol for a randomized controlled trial of effectiveness and mechanisms of change. BMC Psychiatry, 15, 127. https://doi.org/10.1186/s12888-015-0520-z
Kopala, M., Esquivel, G., & Baptiste, L. (1994). Counseling approaches for immigrant children: Facilitating the acculturative process. The School Counselor, 41(5), 352–359. http://www.jstor.org/stable/23909254
McNeely, C. A., Sprecher, K., Bates-Fredi, D., Price, O. A., & Allen, C. D. (2020). Identifying essential components of school-linked mental health services for refugee and immigrant children: A comparative case study. The Journal of School Health, 90(1), 3–14. https://doi.org/10.1111/josh.12845
Miller, K. E., Omidian, P., Quraishy, A. S., Quraishy, N., Nasiry, M. N., Nasiry, S., Karyar, N. M., & Yaqubi, A. A. (2006). The Afghan Symptom Checklist: A culturally grounded approach to mental health assessment in a conflict zone. American Journal of Orthopsychiatry, 76(4), 423–433. https://doi.org/10.1037/0002-9432.76.4.423
Missmahl, I. (2018). Value-based counselling: Reflections on fourteen years of psychosocial support in Afghanistan. Intervention, 16(3), 256–260. https://doi.org/10.4103/intv.intv_15_18
Minhas, R. S., Graham, H., Jegathesan, T., Huber, J., Young, E., & Barozzino, T. (2017). Supporting the developmental health of refugee children and youth. Pediatrics & Child Health, 22(2), 68–17. https://doi.org/10.1093/pch/pxx003
Montalvo, J., & Batalova, J. (2024, February 15). Afghan immigrants in the United States. Migration Information Source. https://www.migrationpolicy.org/article/afghan-immigrants-united-states-2022
National Immigration Forum. (2021). Explainer: Humanitarian parole and the Afghan evacuation. https://immigrationforum.org/article/explainer-humanitarian-parole-and-the-afghan-evacuation/
Office of the Inspector General. (2023, March). Review of challenges in the Afghan Placement and Assistance Program. https://www.stateoig.gov/uploads/report/report_pdf_file/esp-23-01.pdf
Office of Refugee Resettlement. (2015, September 14). The U.S. Refugee Resettlement Program: An overview. https://acf.gov/orr/programs/refugees
Panter-Brick, C., Dajani, R., Eggerman, M., Hermosilla, S., Sancilio, A., & Ager, A. (2018). Insecurity, distress and mental health: Experimental and randomized controlled trials of a psychosocial intervention for youth affected by the Syrian crisis. Journal of Child Psychology and Psychiatry, 59(5), 523–541. https://doi.org/10.1111/jcpp.12832
Rowe, C., Watson-Ormond, R., English, L., Rubesin, H., Marshall, A., Linton, K., Amolegbe, A., Agnew-Brune, C., & Eng, E. (2017). Evaluating art therapy to heal the effects of trauma among refugee youth: The Burma art therapy program evaluation. Health Promotion Practice, 18(1), 26–33. https://doi.org/10.1177/1524839915626413
Rush, N. (2013, January 13). Family reunification: A path to permanent residence for “temporary” Afghan parolees. Center for Immigration Studies.
https://cis.org/Rush/Family-Reunification-Path-Permanent-Residence-Temporary-Afghan-Parolees
Savitz-Romer, M., & Nicola, T. P. (2022). An ecological examination of school counseling equity. The Urban Review, 54, 207–232. https://doi.org/10.1007/s11256-021-00618-x
Saydee, F., & Saydee, D. (2025). Afghans: An introduction for service providers. Switchboard TA. www.switchboardta.org/wp-content/uploads/2025/07/AFGHANISTAN-Backgrounder-20250702.pdf
Scheeringa, M. S., Weems, C. F., Cohen, J. A., Amaya-Jackson, L., & Guthrie, D. (2011). Trauma-focused cognitive-behavioral therapy for posttraumatic stress disorder in three- through six-year-old children: A randomized clinical trial. Journal of Child Psychology and Psychiatry, 52(8), 853–860. https://doi.org/10.1111/j.1469-7610.2010.02354.x
Solomon, S., Ladegard, K., & Keniston, A. (2020). Bringing the treatment to the patients: The benefits of integrated school-based mental health clinics in an urban public school system. Journal of the American Academy of Child & Adolescent Psychiatry, 59(10), S216–S217. https://www.clinicalkey.com/#!/content/1-s2.0-S0890856720316968
Stammel, N., Knaevelsrud, C., Schock, K., Walther, L. C. S., Wenk-Ansohn, M., & Böttche, M. (2017). Multidisciplinary treatment for traumatized refugees in a naturalistic setting: Symptom courses and predictors. European Journal of Psychotraumatology, 8(Supp. 2), 1377552. https://doi.org/10.1080/200008198.2017.1377552
Sullivan, A. L., & Simonson, G. R. (2016). A systematic review of school-based social-emotional interventions for refugee and war-traumatized youth. Review of Educational Research, 86(2), 503–530. https://doi.org/10.3102/0034654315609419
St. Thomas, B., & Johnson, P. G. (2001). Child as healer. Migration World Magazine, 29(5), 33–40. https://link.gale.com/apps/doc/A83097698/AONE?u=anon~c7903554&sid=sitemap&xid=f037ddf6
U.S. Department of Homeland Security. (2022). Operation Allies Welcome. https://www.dhs.gov/allieswelcome
Yang, C.-Y., Urbaeva, J., & Koo, J. (2025). Perceived discrimination, deportation fear, and mental health of Muslim-majority Central Asian immigrants. Journal of the Society for Social Work & Research. https://doi.org/10.1086/722835
Yoon, E., Cabirou, L., Liu, H., Kim, D., Chung, H., & Chang, Y. J. (2023). A content analysis of immigrant and refugee research: A 31-year review. The Counseling Psychologist, 51(4), 470–499. https://doi.org/10.1177/00110000231158291
Shadin Atiyeh, PhD, NCC, ACS, LPC, CCC, CRC, is an assistant professor at Wayne State University. Tahani Dari, PhD, NCC, LPC, is an associate professor at the University of Detroit Mercy. Correspondence may be addressed to Shadin Atiyeh, 5424 Gullen Mall, Detroit, MI 48202, shadin.atiyeh@wayne.edu.
Jun 3, 2026 | Volume 16 - Issue 2
Matthew C. Fullen, Jonathan D. Wiley, Paul M. Delaughter, Connie C. Tomlin, Jordan B. Westcott, Nick Gowen
Older adult living communities (OALCs; i.e., continuing care retirement communities, assisted living facilities, and long-term care settings) are growing in number and complexity, and industry leaders are recognizing that promoting wellness among their residents is a top priority. Although OALCs offer services to keep their residents engaged and active, residents’ emotional needs often go unmet. Adults who reside in OALCs are likely to benefit from counseling services, especially when delivered within a wellness framework; however, there is inconsistent availability of wellness counseling within OALCs. Our article describes how wellness approaches can be utilized, addresses the unique counseling needs of OALC residents, and considers the importance of multicultural competence when serving older adults. The included case study highlights the promise of wellness counseling in OALCs.
Keywords: older adults, counseling, wellness, living communities, assisted living
Older adult living communities (OALCs) play an essential role in promoting multidimensional wellness among older adults (Hettler, 1976). OALCs are growing in number and complexity, and industry leaders suggest that promoting wellness among residents is a top priority (Johnson, 2025). Although OALCs offer services that engage residents’ multidimensional wellness, their mental health needs often go unmet (Fullen, Wiley, et al., 2020). Adults who reside in these communities are likely to benefit from counseling services; however, counseling is not consistently available within OALCs (Fullen, Wiley, et al., 2020).
Concurrent with the population increases of older adults, the number of OALCs, such as continuing care retirement communities, assisted living facilities, and long-term care settings, is increasing across the United States (Christman, 2025). According to the U.S. Census Bureau, by 2060 almost a quarter of all U.S. residents will be over age 65 and life expectancy will reach 85 years (Medina et al., 2020). It is estimated that OALCs will need to hire 1.2 million new employees across professional domains in order to meet residents’ needs and account for this growth in the older adult population (Argentum, 2016).
Demographic and industry trends point to counselors being well-positioned to meet the mental health and emotional wellness needs within OALCs. This is a timely development in the counseling profession, as licensed counselors recently became eligible to enroll as Medicare-eligible providers (Consolidated Appropriations Act, 2023). However, counselors face the challenges of understanding the counseling needs of older adults, practicing culturally competent care, and overcoming the obstacles related to providing professional counseling services within OALCs (Fullen, Wiley, et al., 2020). Therefore, we describe the unique counseling needs of residents of OALCs, as well as specific challenges to providing counseling services within OALCs related to mental health services integration, payment and reimbursement, and counselor education, training, and supervision. Because OALCs are increasingly using a wellness framework in their approaches to older adult health care, we will also describe how wellness can be used to introduce counseling within these settings.
Older Adult Wellness Counseling
To better conceptualize older adult wellness, it is helpful to summarize the eight dimensions of older adult wellness that have been described in our previous work (Fullen, 2019). These dimensions include physical, relational, emotional, developmental, spiritual, cognitive, contextual, and vocational domains. These dimensions are briefly defined in Table 1, with a corresponding assessment question included for reference.
Table 1
Eight Dimensions of Wellness in Older Adulthood
| Wellness Dimension |
Brief Definition (derived from Fullen, 2019) |
Sample Assessment Question |
| Physical |
Taking care of one’s body, as well as attending to needs associated with disability, chronic illness, or pain |
In what ways do you continue to care for your body? |
| Relational |
Maintaining meaningful relationships with friends, family, and others in your community |
Do you feel supported by those around you, and how do you support others? |
| Emotional |
Maintaining hope and resilience in spite of challenges one faces |
Are you content, and do you think you will be in the future? |
| Developmental |
The need to develop healthy, realistic attitudes about growing older |
What does growing older mean to you? |
| Spiritual |
Exploring your meaning and purpose |
Where do you find meaning in your daily life? |
| Cognitive |
Fostering control, self-efficacy, and commitment to brain health and lifelong learning |
How do you exercise your brain? |
| Contextual |
Inhabiting a community where you belong and thrive |
Do you feel secure and supported where you live? |
| Vocational |
Pursuing your life’s calling, regardless of whether the calling is associated with paid work |
What is your calling? |
Wellness Counseling
Multidimensional wellness is based on the assumption that older adults have holistic needs that may reflect intersections between physical, emotional, social, or spiritual domains (Fullen, 2019). Wellness counseling occurs when counselors incorporate multidimensional assessment and treatment planning, a focus on client strengths, and a paradigm shift from addressing illness to promoting growth and self-discovery (Fullen, 2016). Frameworks for wellness counseling across client ages have been described (Ohrt et al., 2019), and specific modifications for using wellness counseling with older adults exist (Fullen, 2019). Wellness counseling has been identified as a strategy to counteract ageism (Fullen, 2019), particularly because of the medicalization of aging and the shift away from illness and client deficits that is emphasized within the wellness paradigm. Because older adult wellness is multidimensional, counselors using a wellness framework may identify several wellness dimensions that correspond with particular presenting problems. Therefore, the practice of wellness counseling begins with a multidimensional assessment of a client’s wellness, followed by a review of the client’s strengths, and ongoing discussion about how to apply these strengths to meet specific, multidimensional wellness goals and challenges that older adult clients may bring to counseling. Consistent with its focus on holism, counselors using a wellness counseling approach emphasize how client strengths can be leveraged to address areas of vulnerability (Fullen, 2016). Areas of strength may be targeted for additional growth, whereas areas of present vulnerability may be highlighted for intervention. As interventions are applied, ongoing assessment of wellness dimensions occurs to advance the pursuit of holistic wellness.
Wellness Challenges Facing Older Adults in OALCs
Older adults residing in OALCs face many of the same challenges as their peers living outside of these settings. Living in a residential setting can provide older adults with security and comfort, enabling them to age in place. Many OALCs offer a range of care options, including independent living, assisted living, skilled nursing, long-term care, and memory care (Shippee, 2012). Although these communities are designed to promote aging well in multiple dimensions (e.g., physical wellness, social wellness, intellectual wellness; Johnson, 2025), some residents will experience wellness challenges that necessitate counseling intervention (Fullen, 2016). Counselors working in these settings need to be prepared to meet residents’ counseling needs and to be aware of the unique challenges that older adults living in OALCs routinely face. When considering how to apply a wellness framework to counseling older adults in OALCs, counselors can respond by engaging clients in dialogue about how common challenges impact their wellness, identifying clients’ wellness strengths, and developing strategies to leverage strengths to address specific challenges.
Grief and Loss
Grief and loss issues are common among older adults. In addition to grief associated with the loss of family members and friends, there are other substantial losses that older adults face, including the loss of independence, home, health and mobility, vision and hearing, career and purpose, finances, preferred living arrangements, and cognitive abilities (Gitterman & Knight, 2019). Sometimes the decision to move into an OALC is made after losing a spouse, which could include a long-term grieving process (Sopcheck, 2020). In some cases, people decide to move into OALCs shortly after retirement, anticipating a comfortable life with fewer responsibilities, appealing amenities, and the comfort provided by being surrounded by others in their same age cohort (Brecht et al., 2009). Considerations of both contextual and developmental wellness can be valuable when responding to grief and loss. For example, asking an OALC client to define what it would look like to feel secure and supported (i.e., contextual wellness) during a period of bereavement may promote their sense of belonging within the OALC, which could contribute to the belief that the next phase of life is still worthwhile (i.e., developmental wellness). Moreover, helping clients identify wellness strengths during a period of grief and loss can be beneficial. For example, an OALC client may experience encouragement at the thought that a deceased loved one would be proud of them for meeting new friends in their OALC community, which reflects a form of relational wellness.
For those moving into these communities shortly after retiring, the loss of career and vocation may result in tremendous challenges (LaBauve & Robinson, 2011). This life stage transition can result in feelings associated with a lack of purpose and belonging, and the loss of a social network that may have been in place for many years (Myers & Degges-White, 2007). Another challenging adjustment for older adults occurs when they are no longer able to drive. This decision is often prompted by other family members who encourage them to stop driving, making many older adults feel as if they have lost a key element of their independence (Bell & Menec, 2015). Supporting clients in reappraising their vocational wellness, which may involve broaching how they continue to pursue a sense of meaning and purpose in their lives, can be beneficial.
Adjustment
In contrast, other older adults are forced to move into these settings because of failing health, mobility issues, or cognitive decline (Krout et al., 2002). Adjustment issues related to failing health can be difficult for older adults, and many live with chronic pain, limited mobility, and full reliance on others for care. Older adults who relocate to an OALC may have left behind a home of many years, familiar surroundings and routines, as well as friends and neighbors. Many older adults are surprised by the intense feelings that arise shortly after moving into a facility (Ayalon & Green, 2012), including an extended period of grief. For older adults who have lived most of their lives in single family dwellings, sharing common areas such as dining halls and activity spaces may be difficult (Chaudhury et al., 2013). These adjustments are particularly pronounced for older adults who transition to higher levels of care in OALCs. Nighttime sleep disturbances are common and may result in a variety of physical and mental health issues (Martin & Ancoli-Israel, 2008). For individuals facing physical health challenges, the dimension of physical wellness may be most relevant. Specifically, encouraging clients to consider ways in which they continue to care for their bodies, despite bodily changes they may be experiencing, can shift the emphasis from a focus on client deficits to one of resilience and strength.
Moving into an OALC is a significant life adjustment that can lead to emotional distress. In the early stages of adjustment, residents may find it difficult to refer to their OALC as their home; instead, they may hold on to emotional connections to their prior residence. They may feel ambivalent and uncertain as they struggle to place themselves within the existing categories of residents, which may reflect the disenfranchisement of their grief and grieving process (Ayalon & Green, 2012). For some, this may be the first time they have been in a setting where most people around them use assistive devices such as canes, walkers, and wheelchairs (Ayalon, 2015). Mental health concerns may rise to a level of depression and/or anxiety. Depression may result from various factors, including the adjustment to living in an OALC, profound grief and loss, failing health, and lack of purpose and belonging (Ayalon & Green, 2012). Anxiety can also be a concern for adults in these settings as they face their mortality, financial worries, fear of decline and death, and loss of independence, which would require them to rely on others for care (Creighton et al., 2016). Understanding the impact of these adjustments on emotional wellness may be an important first step in these cases.
Relationships
One of the most challenging life transitions older adults face is the shift in family dynamics that occurs when children begin to take care of their parents (Branson et al., 2019). As older adults move into advanced levels of care in OALCs, their adult children may experience guilt for having placed their parents in a “home.” This guilt may lead to overinvolvement and overprotection by their children, which can be a source of frustration for the older adults (Davis et al., 2019). For spouses moving into OALCs together, the strain of living in a smaller environment may create tension (Ayalon & Greed, 2016). Oftentimes, one spouse may be the primary caregiver for the other, which can also create relational challenges (Polenick & DePasquale, 2019). Approaching these cases from a relational wellness perspective allows both the counselor and the client to assess changes in their relationship and how clients continue to receive and provide emotional support. The therapeutic relationship can also function as a source of relational wellness, which may provide clients with the foundation they need to pursue other relationships with OALC community members, friends outside the OALC, or family members.
Alzheimer’s Disease and Other Related Dementias
As the size and proportion of the U.S. population aged 65 and older continue to increase, the number of Americans with Alzheimer’s and other related dementias will continue to rise. There are currently an estimated 7.4 million Americans living with Alzheimer’s dementia (Alzheimer’s Association, 2026). Those in the earlier stages of the disease are often undiagnosed and still capable of living independently (Savva & Arthur, 2015). Older adults residing in OALCs during this phase of the disease may withdraw from social activities because of feelings of inadequacy associated with their cognitive impairment (Nelis et al., 2011). Others may not recognize the changes they are experiencing, which can lead to confusion, frustration, and embarrassment in social situations (Robinson et al., 2012). Maximizing the length of independence for those with early-stage dementia is critical because it is likely their last phase of life for living independently. Quality of life is likely to be significantly reduced as the disease progresses. Counselors can play a vital role for these individuals by maximizing the length of time they can live independently. Although counseling can be instrumental for people in all stages of dementia, OALC residents with early-stage dementia may find counseling services particularly beneficial.
Given the complexity of Alzheimer’s Disease and other related dementias, a multifaceted approach to older adult wellness could be useful (Fullen, 2019). By using the eight dimensions of wellness, a counselor may find specific strengths or shortcomings in areas such as relational wellness, cognitive wellness, emotional wellness, or contextual wellness. Clients who are caregivers may have needs in the same dimensions, as well as in areas such as vocational wellness, developmental wellness, and spiritual wellness. Identifying wellness dimensions in which clients and caregivers maintain strengths may be a helpful strategy in maintaining quality of life and bolstering a sense of resolve during what can be an overwhelming and discouraging experience.
Substance Misuse
As the Boomer generation (i.e., adults born between 1946 and 1964) continues to enter older adulthood, a growing number of older adults are at risk for alcohol and substance abuse (Barry & Blow, 2016). Misuse of alcohol and prescription drugs among older adults is currently higher than in previous generations, partially attributed to the 25% of older adults who are prescribed potentially addictive psychoactive medications, which are the most prevalent medications prescribed to this age group (Ogbonna & Lembke, 2019). Older adults residing in OALCs typically have convenient and frequent access to alcohol at planned social gatherings. Researchers assert that alcohol may be used as a coping mechanism for those living in these settings (Sacco et al., 2015). There may be less concern about limiting social drinking, as driving is less common. However, there are numerous negative consequences for older adults, including increased fall risks and harmful drug interactions (Barry & Blow, 2016). Many older adults are unaware of substance abuse ramifications, particularly related to the physiological changes related to aging that make them more vulnerable to these adverse effects (Williams et al., 2005).
Counselors can play a supportive role for these older adults through both psychoeducation and professional treatment. Problematic substance use has a multifaceted connection to wellness, requiring counselors to consider an array of relevant wellness dimensions, such as physical wellness, emotional wellness, and relational wellness. Once one or more areas of wellness are identified for greater emphasis during treatment, it is also important to discuss which areas of wellness continue to be sources of strength. For example, an OALC resident whose alcohol use has negatively impacted their relationships may describe how taking care of their body through walking or lifting weights (physical wellness) continues to provide a healthy sense of control and self-efficacy (cognitive wellness).
Ageism
Counseling professionals in OALCs should be knowledgeable about experiences associated with aging, including societal stigma against older adults. Ageism, or prejudice, stereotyping, and discrimination against older adults based on age (Butler, 1969), negatively influences older adults’ mental health (Gendron et al., 2016). Like other forms of prejudice, ageism is systemic (Fullen, 2018).
For example, stereotypes about older adults permeate American culture and can lead to poor mental health outcomes for older adults (Fullen, 2018). Systemic ageism is reinforced by individual, interpersonal expressions of ageism, which older adults may experience from medical professionals, family members, and even OALC staff.
Furthermore, older adults may assimilate negative stereotypes about aging and late life into their self-concept, leading to internalized ageism, through which they may believe negative stereotypes about themselves or discriminate against other older adults (Gendron et al., 2016). Counselors working in these settings should be aware of the impact that ageism can have on older adults and remain vigilant in identifying ways in which ageism is organizationally embedded in OALCs. Attitudes toward aging contribute to a person’s developmental wellness, which can be more broadly assessed through therapeutic dialogue (Fullen, 2019). When clients describe internalized aging attitudes, it is important to identify the origin of these messages. Gently challenging these ageist assumptions can enhance the therapeutic relationship (relational wellness) and result in a greater sense of resilience (emotional wellness) and self-efficacy (cognitive wellness).
Culturally Responsive Care With Older Adults in OALCs
In addition to being prepared to work with a wide variety of clinical concerns using a wellness framework, counselors working in OALCs should be prepared to work with clients from many different backgrounds with diverse lived experiences. It is important to ask clients how their sociocultural experiences, as well as gender, socioeconomic status, and religious affiliations, influence how they define the eight dimensions of wellness for themselves. Counselors can best meet their clients’ needs when they understand clients contextually, considering the unique experiences that have informed clients’ lives based on their sociocultural identities (Ratts et al., 2016). Although all clients have specific cultural considerations counselors should attend to, counselors who desire to work in OALCs must be aware of specific issues in later life and how sociocultural factors can influence development across the lifespan (Fullen, 2020b).
Use an Intersectional Lens
Counselors who practice in OALCs will undoubtedly work with clients who have been impacted by ageism. However, many clients will hold additional marginalized identities that influence their experiences of aging and ageism. The intersection of age with other marginalized identities significantly alters the experiences of aging for older adults (Wang et al., 2025). Crenshaw (1989) introduced the construct of intersectionality to explain how occupying two or more marginalized positionalities creates a gestalt experience of discrimination. Intersectionality is a framework that enables people to understand how interlocking systems of oppression can exacerbate one another, creating a unique experience for individuals who hold multiple minoritized identities (Crenshaw, 1989). In essence, understanding clients in OALCs through an intersectional lens is crucial for developing a nuanced understanding of their experiences and clinical concerns. Therefore, in addition to the necessity of understanding systemic ageism (Fullen, 2018), counselors who provide services in the context of OALCs should be aware of the unique intersections other sociocultural factors can have with age in such settings.
Social determinants of health, such as race/ethnicity, gender/gender identity, sexual orientation, and socioeconomic status, influence clients’ mental health across the lifespan, with some effects emerging in later life (Allen et al., 2014). Additionally, there is evidence that inequity across the lifespan leads to poorer mental health outcomes in older adulthood for marginalized groups, such as racial/ethnic minority older adults (Ferraro et al., 2017); lesbian, gay, bisexual, and transgender (LGBTQ+) older adults (Fredriksen-Goldsen et al., 2017); and older adults with disabilities (Kattari et al., 2017). These findings suggest that the older adults who are most likely to need counseling are also more likely to have experienced unique intersectional challenges. Therefore, understanding clients’ contexts and backgrounds, selecting appropriate interventions and assessments that account for clients’ unique cultural considerations, and providing opportunities for clients to process experiences of discrimination and stigma are all critical components of culturally competent care for all clients.
Broach Culture
Counselors should endeavor to learn about their clients’ cultures, broach cultural differences, select culturally appropriate interventions and assessments, and engage in advocacy within OALCs to ensure equitable access to resources and programming (Day-Vines et al., 2007; Ratts et al., 2016). To understand the salience of client identities and how these identities have influenced the client’s life, it is crucial to directly discuss both the client’s culture and the cultural differences between the counselor and the client early in the counseling process (Day-Vines et al., 2007). Broaching the client’s culture provides them with the opportunity to share their most salient identities, how those identities have shaped their lives, and how those identities influence their experience in their OALC. This strategy also provides an opportunity for the counselor to demonstrate cultural humility and indicate that they will not perpetuate the same harm that clients may experience from staff or other residents in the community.
Similarly, counselors must commit to learning about their clients’ cultures, including the influence of age and generational cohort (Ratts et al., 2016). For example, counselors who work in OALCs should familiarize themselves with adult development and aging rather than educating themselves on the basics related to that process. By developing a knowledge base around the aging process, counselors create space for their clients to share their unique experiences of aging. In order to conceptualize their clients through an intersectional framework, counselors should also research how aging is perceived in the various cultures their clients belong to (Ratts et al., 2016). This approach may require the counselor to develop self-awareness concerning implicit biases they may possess regarding their clients’ cultural identities to ensure that they do not contribute to their clients’ experience of marginalization. Particularly salient is ageism, which counselors may invoke in counseling if they do not develop awareness around their biases related to the aging process (Fullen, 2018). In learning about their clients’ cultures, counselors have the opportunity to select interventions and assessments that are culturally appropriate based on age and other sociocultural factors that impact the client.
Address Systemic Barriers
Finally, inequitable access to resources impacts older adults who reside in OALCs. Counselors should advocate within their workplace to address systemic barriers to access within the community (Ratts et al., 2016), help specific clients access necessary resources (Ratts et al., 2016), and develop programming that meets the unique needs of residents who are disproportionately impacted. Ultimately, counselors must attend to their clients’ holistic cultural experiences and maintain an awareness of the risks posed to older adults by a lifetime of marginalization. An essential consideration for culturally responsive work with older adults is selecting appropriate theory and empirically sound interventions.
Case Study
Michelle, a licensed counselor, begins a new staff position at a local continuing care retirement community, where she will provide talk therapy services to residents. This is the retirement community’s first counselor, and Michelle understands that this may be some of the residents’ first experience with a mental health professional. To broach the topic of mental health at a services fair hosted by the community, Michelle creates a booth and designs a flyer outlining the eight dimensions of wellness and describing how they relate to older adult mental health. Residents stop by Michelle’s booth at the services fair, and she uses the tool as a conversation starter about mental health and also a preview of what working with her in individual therapy sessions may entail.
One community resident, Roy, tells Michelle that he is struck by her description of vocational wellness, particularly the question, “What is your calling?” Roy admits that he has only thought about “vocation” in terms of his career, from which he retired over a decade ago. He tells Michelle that he has been struggling with the concepts of purpose and meaning since moving to the community, and Michelle invites Roy to schedule an individual session with her to discuss these ideas in depth.
During their intake session, Michelle reminds Roy of the eight dimensions of wellness and asks him to point out any dimensions that are going particularly well in his life. She also broaches culture with Roy and invites him to share how aging is viewed among people who share his cultural background. Roy remarks that he had previously seen aging as “only going downhill” and admits that he has not thought about his wellness so much as his illness. Michelle uses this as an opportunity to take a strengths-based approach with Roy, explaining that enhancing certain aspects of wellness can help offset any inevitable or sudden deterioration in other aspects of wellness. Hearing this, Roy describes his robust social life in the retirement community—a sign of high relational wellness—and how his relationships increased his well-being, in spite of a worsening eye condition that has left him unable to see far distances (an example of decreasing physical wellness). Michelle notes how Roy’s increased relational wellness may be positively offsetting his declining physical wellness; she uses this as an example of the importance of a holistic approach to wellness in Roy’s life. Michelle and Roy decide to include vocational, physical, and relational wellness in Roy’s treatment plan. Together, they decide on three counseling treatment goals: 1) Determine what gives Roy meaning and purpose, and identify concrete actions to incorporate meaning and purpose into each day (vocational wellness); 2) Care for his eyesight as best he can while also maintaining a healthy diet and routine exercise in consultation with his primary care provider (physical wellness); and 3) Invest in existing and new friendships within his OALC with a goal of thriving in the area of relational wellness.
After the initial session, Michelle reflects on her session with Roy. She is pleased that the eight dimensions of wellness provide her with a helpful, strengths-based lens through which to view aging and older adulthood. She reflects that previously in her career, she overly focused on older adults’ physical wellness, often medicalizing the aging process and “othering” aging bodies. By exposing herself to a holistic approach to older adult mental health, Michelle challenges her own ageist beliefs and behaviors and notes that wellness can exist at any age.
Challenges Facing Counselors Working in OALCs
Despite the numerous benefits of integrating wellness-based counseling services within OALCs (Fullen, 2020b), there are several challenges to consider. Historically, OALCs have been slower to integrate mental health services compared to medical services. Payment barriers for counseling have historically interfered with creating opportunities to work within this context. Finally, there are barriers associated with how counselor education programs prepare students, which have limited the growth of counseling within OALCs. The following section will describe each of these barriers.
Mental Health Services Integration Challenges
Although older adults’ mental health needs are well documented (Moye et al., 2019), the number of OALCs that employ or contract with a mental health professional is unclear. In a large survey of counseling professionals, only 1.6% described 65 years of age and older as a primary area of clinical emphasis (Fullen, Lawson, & Sharma, 2020). Additionally, in a study of psychologists, scholars found that only 1.2% described geropsychology as a specialty area (Moye et al., 2019). Moye and colleagues found that psychologists who specialize in working with older adults were more likely to work in independent practice, including over half of private practice practitioners. However, it is not clear how often their services were integrated into OALCs.
The presence of counseling services within long-term care settings is slightly more apparent. A survey of Florida nursing homes indicated that approximately 50% had a psychiatrist and a psychologist present at their site on a weekly basis. However, 90% of these providers were independent practitioners who were not formally affiliated with the long-term care facility (Molinari et al., 2009). Meanwhile, wellness programming, which aims to address the holistic needs of OALC members, is increasingly being implemented within OALCs, particularly in communities that provide ongoing care to older adults as their needs evolve. Those wellness initiatives are often focused on enhancing physical and social wellness (Edelman et al., 2010), frequently excluding other dimensions, including psychological or emotional well-being (Fullen, Wiley, et al., 2020).
Counselors who aim to work within OALCs should consider that some residents prioritize finding resources available on the community’s campus over seeking counseling services outside the community (Plys & Kluge, 2016). This suggests that until counseling services are offered in the OALC setting’s immediate vicinity, residents may continue to experience a barrier to access. Therefore, efforts are needed to integrate counseling services into the range of other on-site services offered directly to OALC residents (Fullen, Wiley, et al., 2020). Two other barriers are payment challenges and a dearth of training opportunities for working with older adults in counselor preparation programs.
Counselor Education, Training, and Supervision Challenges
Developing counselor training opportunities to provide services for older adults, including those who reside in OALCs, is an additional barrier that must be addressed. Historically, the counseling profession has not adequately prioritized the counseling needs of older adults. For example, the 2016 Standards of the Council for the Accreditation of Counseling and Related Educational Programs (CACREP) failed to include any reference to terms like old, older, older adults, or ageism, and only one reference each to the words age and aging (CACREP, 2015; Fullen, 2018). A content analysis of 26 years of research in the counseling profession indicated that only 1.6% of all publications focused on issues associated with aging (Fullen et al., 2019). However, following revisions to the Medicare mental health law, there have been recent indications that efforts to equip counseling students and counseling professionals to work with older adults are underway. The 2024 CACREP Standards include subtle improvements, such as including age and generational status in glossary definitions of diversity, cultural identity, and marginalized populations (CACREP, 2023). This reflects the viewpoint that older adults should not be overlooked in discussions of how social and cultural identities impact the needs of clients. There is evidence that exposure to working with older adults and greater self-efficacy around this work are associated with increased interest in working with older adults (Schmidt et al., 2024; Wagner et al., 2019). Likewise, Moye et al. (2019) found that psychologists expressed a strong interest in further gerontology education on depression, dementia, anxiety, bereavement, caregiver stress, and adjustment to medical illness or disability. These findings suggest that there is recognition of the need for greater emphasis on aging-related topics during training programs and beyond.
To address this shortage of training opportunities, developing partnerships between university-based mental health training programs and local OALCs is essential (Silva-Smith et al., 2011). Fortunately, OALCs near universities are common and university-based OALCs are popular among older adults (Gresham, 2024). Expanding counseling services in OALCs by embedding a mental health trainee represents an innovative approach to service delivery that is mutually advantageous for students, training programs, community residents, and the OALC (Fullen, Wiley, et al., 2020). Anecdotally, we have curated a counselor training program within a local OALC. Recognizing the need for emotional well-being supports, the counselor training program at Fullen’s university (Virginia Tech) partnered with a local OALC in 2018 to launch an innovative program in which graduate students in counseling provide pro bono counseling services to older adults. Individual, couples, and group counseling services are provided to residents in independent living, assisted living, skilled nursing, and long-term care, resulting in a diverse array of opportunities to address unmet mental health needs and promote emotional well-being.
This partnership alleviates cost barriers by enlisting graduate students who are completing their clinical internships. Accessibility concerns are mitigated by integrating the counseling services directly on the OALC campus. By making counseling available and visible within the community, stigma about working with older adult clients appears to be shrinking. Students are exposed to older adults’ mental health needs within their counselor training program using a strengths-based wellness model. This approach introduces students to the effectiveness of counseling services for older people while addressing myths about aging. Counseling services are advertised at the site’s health and wellness fair, at meet and greets, and in the OALC newsletter. Referrals from site staff or other residents are customary. Overall, the services have been well-received by residents of the community. The OALC, counselor training program, and counseling interns all report a high degree of program satisfaction.
Future Research
There is considerable opportunity for future research to illuminate the impact of wellness counseling within OALCs. For example, outcome research on the use of a multidimensional wellness framework within OALCs, such as the eight-dimensional model previously described, is needed to demonstrate the utility and effectiveness of this approach to counseling. Similarly, research demonstrating whether certain wellness dimensions are prioritized more or less by OALC clients would be useful. If more counselor training programs are developed within OALCs, future research on the supervision of counselor trainees using wellness counseling within OALCs would be beneficial.
In addition to a focus on wellness counseling outcomes, more research on multicultural competence when working with OALC clients is necessary. For example, research is needed to improve the practice of broaching in the areas of age and ability, given the fact that most counselors and counselor trainees will hold chronological ages, and in some cases ability levels, that differ from their OALC clients. Studies are needed to better understand how counselors proactively engage their older adult clients in dialogue around age identity, age differences, ageism and ableism, and the potential for misunderstanding within the therapeutic relationship based on these differences.
Conclusion
In conclusion, OALCs are an emergent setting for the delivery of wellness counseling services. The interest in wellness among industry leaders, combined with a growing awareness of the mental health needs of older adults, suggests that OALCs have a great deal of potential for counselors. By incorporating multidimensional wellness approaches that are responsive to the unique needs of older adults, counselors have an opportunity to expand their footprint and promote mental health and well-being across the lifespan.
Conflict of Interest and Funding Disclosure
The authors reported no conflict of interest
or funding contributions for the development
of this manuscript.
References
Allen, J., Balfour, R., Bell, R., & Marmot, M. (2014). Social determinants of mental health. International Review of Psychiatry, 26(4), 392–407. https://doi.org/10.3109/09540261.2014.928270
Alzheimer’s Association. (2026). 2026 Alzheimer’s disease facts and figures. https://www.alz.org/getmedia/ef8f48f9-ad36-48ea-87f9-b74034635c1e/alzheimers-facts-and-figures.pdf
Argentum. (2016). Getting to 2025: A senior living roadmap. https://www.argentum.org/wp-content/uploads/2017/01/Argentum-2025-1.pdf
Ayalon, L. (2015). Perceptions of old age and aging in the continuing care retirement community. International Psychogeriatrics, 27(4), 611–620. https://doi.org/10.1017/S1041610214002415
Ayalon, L., & Greed, O. (2016). A typology of new residents’ adjustment to continuing care retirement communities. The Gerontologist, 56(4), 641–650. https://doi.org/10.1093/geront/gnu121
Ayalon, L., & Green, V. (2012). Grief in the initial adjustment process to the continuing care retirement community. Journal of Aging Studies, 26(4), 394–400. https://doi.org/10.1016/j.jaging.2012.05.001
Barry, K. L., & Blow, F. C. (2016). Drinking over the lifespan: Focus on older adults. Alcohol Research: Current Reviews, 38(1), 115–120. https://pubmed.ncbi.nlm.nih.gov/27159818
Bell, S., & Menec, V. (2015). “You don’t want to ask for the help” The imperative of independence: Is it related to social exclusion? Journal of Applied Gerontology, 34(3), NP1–NP21.
https://doi.org/10.1177/0733464812469292
Branson, J. S., Branson, A., Pozniak, K., Tookes, J., & Schmidt, M. (2019). The role of family during older adults’ living transitions: Implications for helping professionals and family counselors. The Family Journal, 27(1), 75–83. https://doi.org/10.1177/1066480718809418
Brecht, S. B., Fein, S., & Hollinger-Smith, L. (2009). Preparing for the future: Trends in continuing care retirement communities. Seniors Housing & Care Journal, 17(1), 75–90.
Brenes, G. A., Danhauer, S. C., Lyles, M. F., Hogan, P. E., & Miller, M. E. (2015). Telephone-delivered cognitive behavioral therapy and telephone-delivered nondirective supportive therapy for rural older adults with generalized anxiety disorder: A randomized clinical trial. JAMA Psychiatry, 72(10), 1012–1020. https://doi.org/10.1001/jamapsychiatry.2015.1154
Butler, R. N. (1969). Age-ism: Another form of bigotry. The Gerontologist, 9(4), 243–246.
https://doi.org/10.1093/geront/9.4_Part_1.243
Cacchione, P. Z., Eible, L., Gill, L. L., & Huege, S. F. (2016). Person-centered care for older adults with serious mental illness and substance misuse within a program of all-inclusive care for the elderly. Journal of Gerontological Nursing, 42(5), 11–17. https://doi.org/10.3928/00989134-20160413-04
Chaudhury, H., Hung, L., & Badger, M. (2013). The role of physical environment in supporting person-centered dining in long-term care: A review of the literature. American Journal of Alzheimer’s Disease & Other Dementias, 28(5), 491–500. https://doi.org/10.1177/1533317513488923
Christman, A. (2025). Non-profit CCRC occupancy gains paint “encouraging picture” for sector. https://seniorhousingnews.com/2025/08/13/non-profit-ccrc-occupancy-gains-paint-encouraging-picture-for-sector/
Consolidated Appropriations Act of 2023, Pub. L. 117-328, 136 Stat. 4459 (2023).
Corey, G. (2017). Theory and practice of counseling and psychotherapy (10th ed.). Cengage.
Council for the Accreditation of Counseling & Related Educational Programs. (2015). 2016 CACREP standards. https://www.cacrep.org/for-programs/2016-cacrep-standards
Council for the Accreditation of Counseling and Related Educational Programs. (2023). 2024 CACREP standards.
https://www.cacrep.org/wp-content/uploads/2024/04/2024-Standards-Combined-Version-4.11.2024.pdf
Creighton, A. S., Davison, T. E., & Kissane, D. W. (2016). The prevalence of anxiety among older adults in nursing homes and other residential aged care facilities: A systematic review. International Journal of Geriatric Psychiatry, 31(6), 555–566. https://doi.org/10.1002/gps.4378
Crenshaw, K. (1989). Demarginalizing the intersection of race and sex: A Black feminist critique of antidiscrimination doctrine, feminist theory, and antiracist politics. The University of Chicago Legal Forum, 1989(1), 139–167. https://chicagounbound.uchicago.edu/uclf/vol1989/iss1/8
Davis, J. D., Hill, B. D., Pillemer, S., Taylor, J., & Tremont, G. (2019). Guilt after placement questionnaire: A new instrument to assess caregiver emotional functioning following nursing home placement. Aging & Mental Health, 23(3), 352–356. https://doi.org/10.1080/13607863.2017.1423029
Day-Vines, N. L., Wood, S. M., Grothaus, T., Craigen, L., Holman, A., Dotson-Blake, K., & Douglass, M. J. (2007). Broaching the subjects of race, ethnicity, and culture during the counseling process. Journal of Counseling & Development, 85(4), 401–409. https://doi.org/10.1002/j.1556-6678.2007.tb00608.x
Edelman, P., O’Brien, C., Loftus, E. M., & Engel, R. (2010). Whole person wellness in senior living: Perspectives of 23 pioneering communities. Seniors Housing & Care Journal, 18, 53–65.
Ferraro, K. F., Kemp, B. R., & Williams, M. M. (2017). Diverse aging and health inequality by race and ethnicity. Innovation in Aging, 1(1), 1–11. https://doi.org/10.1093/geroni/igx002
Fredriksen-Goldsen, K. I., Kim, H.-J., Bryan, A. E. B., Shiu, C., & Emlet, C. A. (2017). The cascading effects of marginalization and pathways of resilience in attaining good health among LGBT older adults.
The Gerontologist, 57(1), S72–S83. https://doi.org/10.1093/geront/gnw170
Fullen, M. C. (2016). Counseling for wellness with older adults. Adultspan Journal, 15(2), 109–123. https://doi.org/10.1002/adsp.12025
Fullen, M. C. (2018). Ageism and the counseling profession: Causes, consequences, and methods for counteraction. The Professional Counselor, 8(2), 104–114. https://doi.org/10.15241/mcf.8.2.104
Fullen, M. C. (2019). Defining wellness in older adulthood: Toward a comprehensive framework. Journal of Counseling & Development, 97(1), 62–74. https://doi.org/10.1002/jcad.12236
Fullen, M. C., Gorby, S., Chan, C. D., Dobmeier, R. A., & Jordan, J. (2019). The current state of gerontological counseling research: A 26-year content analysis. Journal of Counseling & Development, 97(4), 387–397. https://doi.org/10.1002/jcad.12287
Fullen, M. C., Lawson, G., & Sharma, J. (2020). Analyzing the impact of the Medicare coverage gap on counseling professionals: Results of a national study. Journal of Counseling & Development, 98(2), 207–219. https://doi.org/10.1002/jcad.12315
Fullen, M. C., Wiley, J. D., Delaughter, P. M., Jordan, J. R., Sharma, J., & Tomlin, C. C. (2020). Resident perspectives on the integration of a university-sponsored counseling program within a life plan community. Seniors Housing & Care Journal, 28(1).
Gendron, T. L., Welleford, E. A., Inker, J., & White, J. T. (2016). The language of ageism: Why we need to use words carefully. The Gerontologist, 56(6), 997–1006. https://doi.org/10.1093/geront/gnv066
Gitterman, A., & Knight, C. (2019). Non-death loss: Grieving for the loss of familiar place and for precious time and associated opportunities. Clinical Social Work Journal, 47(2), 147–155.
https://doi.org/10.1007/s10615-018-0682-5
Gresham, T. (2024, August 7). Why university retirement communities are gaining popularity among older adults. https://www.argentum.org/why-university-retirement-communities-are-gaining-popularity-among-older-adults
Hall, J., Kellett, S., Berrios, R., Bains, M. K., & Scott, S. (2016). Efficacy of cognitive behavioral therapy for generalized anxiety disorder in older adults: Systematic review, meta-analysis, and meta-regression. The American Journal of Geriatric Psychiatry, 24(11), 1063–1073. https://doi.org/10.1016/j.jagp.2016.06.006
Hettler, B. (1976). The six dimensions of wellness. https://members.nationalwellness.org/page/six_dimensions
Hummel, J., Weisbrod, C., Boesch, L., Himpler, K., Hauer, K., Hautzinger, M., Gaebel, A., Zieschang, T., Fickelscherer, A., Diener, S., Dutzi, I., Krumm, B., Oster, P., & Kopf, D. (2017). AIDE—Acute illness and depression in elderly patients. Cognitive behavioral group psychotherapy in geriatric patients with comorbid depression: A randomized, controlled trial. Journal of the American Medical Directors Association, 18(4), 341–349. https://doi.org/10.1016/j.jamda.2016.10.009
Johnson, J. (2025, June 26). The wellness equation in CCRCs: Reviving a core promise for successful aging.
https://www.mcknightsseniorliving.com/home/columns/marketplace-columns/the-wellness-equation-in-ccrcs-reviving-a-core-promise-for-successful-aging
Kattari, S. K., Lavery, A., & Hasche, L. (2017). Applying a social model of disability across the life span. Journal of Human Behavior in the Social Environment, 27(8), 865–880. https://doi.org/10.1080/10911359.2017.1344175
Kim, S. K., & Park, M. (2017). Effectiveness of person-centered care on people with dementia: A systematic review and meta-analysis. Clinical Interventions in Aging, 12, 381–397.
https://doi.org/10.2147/CIA.S117637
Krout, J. A., Moen, P., Holmes, H. H., Oggins, J., & Bowen, N. (2002). Reasons for relocation to a continuing care retirement community. Journal of Applied Gerontology, 21(2), 236–256.
https://doi.org/10.1177/07364802021002007
LaBauve, B. J., & Robinson, C. R. (2011). Adjusting to retirement: Considerations for counselors. Adultspan Journal, 1(1), 2–12. https://doi.org/10.1002/j.2161-0029.1999.tb00078.x
Martin, J. L., & Ancoli-Israel, S. (2008). Sleep disturbances in long-term care. Clinics in Geriatric Medicine, 24(1), 39–50. https://doi.org/10.1016/j.cger.2007.08.001
Medina, L., Sabo, S., & Vespa, J. (2020). Living longer: Historical and projected life expectancy in the United States, 1960 to 2060. United States Census Bureau.
https://www.census.gov/content/dam/Census/library/publications/2020/demo/p25-1145.pdf
Molinari, V., Hedgecock, D., Branch, L., Brown, L. M., & Hyer, K. (2009). Mental health services in nursing homes: A survey of nursing home administrative personnel. Aging & Mental Health, 13(3), 477–486. https://doi.org/10.1080/13607860802607280
Moye, J., Karel, M. J., Stamm, K. E., Qualls, S. H., Segal, D. L., Tazeau, Y. N., & DiGilio, D. A. (2019). Workforce analysis of psychological practice with older adults: Growing crisis requires urgent action. Training and Education in Professional Psychology, 13(1), 46–55. https://doi.org/10.1037/tep0000206
Myers, J. E., & Degges-White, S. (2007). Aging well in an upscale retirement community: The relationships among perceived stress, mattering, and wellness. Adultspan Journal, 6(2), 96–110.
https://doi.org/10.1002/j.2161-0029.2007.tb00035.x
Nelis, S. M., Clare, L., Martyr, A., Markova, I., Roth, I., Woods, R. T., Whitaker, C. J., & Morris, R. G. (2011). Awareness of social and emotional functioning in people with early-stage dementia and implications for careers. Aging & Mental Health, 15(8), 961–969. https://doi.org/10.1080/13607863.2011.575350
Ogbonna, C. I., & Lembke, A. (2019). Substance use among older adults: Ethical issues. FOCUS, 17(2), 143–147. https://doi.org/10.1176/appi.focus.20180041
Ohrt, J. H., Clarke, P. B., & Conley, A. H. (2019). Wellness counseling: A holistic approach to prevention and intervention. American Counseling Association.
Plys, E., & Kluge, M. A. (2016). Life-space mobility in a sample of independent living residents within a continuing care retirement community with an embedded wellness program. Clinical Gerontologist, 39(3), 210–221. https://doi.org/10.1080/07317115.2015.1120251
Polenick, C. A., & DePasquale, N. (2019). Predictors of secondary role strains among spousal caregivers of older adults with functional disability. The Gerontologist, 59(3), 486-498.
https://doi.org/10.1093/geront/gnx204
Ratts, M. J., Singh, A. A., Nassar-McMillan, S., Butler, S. K., & McCullough, J. R. (2016). Multicultural and social justice counseling competencies: Guidelines for the counseling profession. Journal of Multicultural Counseling and Development, 44(1), 28–48. https://doi.org/10.1002/jmcd.12035
Robinson, P., Giorgi, B., & Ekman, S.-L. (2012). The lived experience of early-stage Alzheimer’s disease: A three-year longitudinal phenomenological case study. Journal of Phenomenological Psychology, 43(2),
216–238. https://doi.org/10.1163/15691624-12341236
Rogers, C. R. (1957). The necessary and sufficient conditions of therapeutic personality change. Journal of Consulting and Clinical Psychology, 21, 95–103. https://doi.org/10.1037/0022-006X.60.6.827
Sacco, P., Burruss, K., Smith, C. A., Kuerbis, A., Harrington, D., Moore, A. A., & Resnick, B. (2015). Drinking behavior among older adults at a continuing care retirement community: Affective and motivational influences. Aging & Mental Health, 19(3), 279–289. https://doi.org/10.1080/13607863.2014.933307
Savva, G. M., & Arthur, A. (2015). Who has undiagnosed dementia? A cross-sectional analysis of participants of the Aging, Demographics and Memory Study. Age & Ageing, 44(4), 642–647.
https://doi.org/10.1093/ageing/afv020
Schmidt, N. E., Cottone, R. R., & Steffen, A. M. (2024). Working with older adults impacts training preferences of counselors. Gerontology & Geriatrics Education, 45(1), 86–91.
https://doi.org/10.1080/02701960.2022.2139693
Seidel, A., & Hedley, D. (2008). The use of solution-focused brief therapy with older adults in Mexico: A preliminary study. The American Journal of Family Therapy, 36(3), 242–252.
https://doi.org/10.1080/01926180701291279
Shippee, T. P. (2012). On the edge: Balancing health, participation, and autonomy to maintain active independent living in two retirement facilities. Journal of Aging Studies, (1), 1–15.
https://doi.org/10.1016/j.jaging.2011.05.002
Silva-Smith, A. L., Feliciano, L., Kluge, M. A., Yochim, B. P., Anderson, L. N., Hiroto, K. E., & Qualls, S. H. (2011). The Palisades: An interdisciplinary wellness model in senior housing. The Gerontologist, 51(3), 406–414. https://doi.org/10.1093/geront/gnq117
Sopcheck, J. (2020). Helpful approaches for older adults living in a retirement community to move forward after the death of a significant other. Journal of Social Work in End-Of-Life & Palliative Care, 16(3), 219–237. https://doi.org/10.1080/15524256.2020.1745352
Wagner, N. J., Mullen, P. R., & Sims, R. A. (2019). Professional counselors’ interest in counseling older adults. Adultspan Journal, 18(2), 70–84. https://doi.org/10.1002/adsp.12078
Wang, Y., Lou, Y., Shen, H.-W., & Gonzales, E. (2025). Intersectional discrimination and mental health in later life: Ageism as a core dimension. The Journals of Gerontology, Series B, 80(12).
https://doi.org/10.1093/geronb/gbaf184
Williams, J. M., Ballard, M. B., & Alessi, H. (2005). Aging and alcohol abuse: Increasing counselor awareness. Adultspan Journal, 4(1), 7–18. https://doi.org/10.1002/j.2161-0029.2005.tb00114.x
Wuthrich, V. M., Rapee, R. M., Kangas, M., & Perini, S. (2016). Randomized controlled trial of group cognitive behavioral therapy compared to a discussion group for co-morbid anxiety and depression in older adults. Psychological Medicine, 46(4), 785–795. https://doi.org/10.1017/S0033291715002251
Matthew C. Fullen, PhD, LPCC (OH), is an associate professor at Virginia Tech. Jonathan D. Wiley, PhD, LPC (VA), is an assistant professor at Tennessee Tech. Paul M. Delaughter, PhD, LPC (VA), is an assistant professor at Appalachian State University. Connie C. Tomlin, MA, LPC (TN), is the owner of Tomlin Counseling & Consulting. Jordan B. Westcott, PhD, NCC, is an assistant professor at the University of Tennessee-Knoxville. Nick Gowen, LPC (CO), is a counselor at Verve Therapy. Correspondence may be addressed to Matthew C. Fullen, Virginia Tech, School of Education, 1750 Kraft Drive, Blacksburg, VA 24061, mfullen@vt.edu.
Jun 3, 2026 | Volume 16 - Issue 2
Shane M. Faulk, Dania Fakhro
Middle Eastern and North African (MENA) individuals are a largely ignored community. Historically, they have been portrayed negatively in the broader media and American society. This lack of understanding has extended to the counseling profession as well. This article seeks to address this lack of understanding and stigma. Who MENA individuals are, along with a brief history of these individuals, common values, experiences of discrimination, and the impact of counseling, are discussed. The aim of this work is not only to raise awareness of this community but also to discuss counseling considerations to support their mental health.
Keywords: Middle Eastern, North African, counseling, stigma, mental health
The American Counseling Association’s (ACA; 2014) Code of Ethics compels counselors to advocate for underserved communities and to provide culturally responsive treatment grounded in social justice. Middle Eastern and North African (MENA) Americans meet the definition of an underserved population (Resnicow et al., 2022), yet counselors often receive little formal training specific to their sociocultural and historical contexts. As a result, many counselors are asked to work with MENA clients without having access to practice-oriented guidance that reflects their lived experiences.
MENA Americans come from diverse cultural, religious, and national backgrounds shaped by migration, political conflict, discrimination, and longstanding invisibility within U.S. systems (Mechammil et al., 2019). These experiences carry important implications for mental health, help-seeking, and counseling engagement, and they require competencies that extend beyond general multicultural frameworks. However, counseling-specific literature addressing the unique needs of MENA clients remains limited (Atari-Khan et al., 2025; Awad, 2010; Erickson & Al-Timimi, 2001; Samari, 2016).
This gap is especially concerning as global conflict, political violence, and public discourse increasingly shape the daily realities of MENA communities in the United States. Counselors are more likely than ever to encounter MENA clients presenting with identity-related stress, discrimination, and trauma, yet many remain underprepared to address these concerns within clients’ sociopolitical and cultural histories (Basma et al., 2019; Cho, 2018). Although approximately 3.5 million individuals in the United States identify as MENA, this population has historically not been counted as a distinct group in U.S. census data, which contributes to ongoing invisibility and limited research attention (Awad et al., 2021; Cho, 2018). This absence in both research and counselor preparation creates significant clinical consequences.
The purpose of this paper is to address these gaps by offering a clinically grounded, culturally responsive framework for counseling practice with MENA Americans. The sociopolitical and historical contexts relevant to MENA communities, such as identity, racialization, and discrimination, are addressed. In addition, we seek to explore how cultural values and psychosocial factors influence help-seeking. Lastly, counseling considerations, ethical and counselor education implications, and directions for future research are also presented.
Sociopolitical and Historical Context of MENA Communities
The literature consistently documents challenges in defining MENA identities, which often result in confusion across clinical and research contexts (Amer & Hovey, 2007; Awad et al., 2021, 2025; Haboush, 2007). Clarifying the diversity within MENA communities is essential, as it supports a more accurate understanding of individuals’ identities and lived experiences. Individuals who identify as MENA originate from or have ancestry in the Middle East and North Africa (Awad et al., 2021) and represent a highly diverse population (Cho, 2018; Erickson & Al-Timimi, 2001; Nassar-McMillan, 2003). Historically, many of these individuals have been labeled as Arab and have ancestry from one of the 22 Arab League member states, which extend from northern Africa to southwestern Asia (Awad et al., 2021, 2025). These countries include Algeria, Bahrain, Comoros, Djibouti, Egypt, Iraq, Jordan, Kuwait, Lebanon, Libya, Mauritania, Morocco, Oman, Palestine, Qatar, Saudi Arabia, Somalia, Sudan, Syria, Tunisia, United Arab Emirates, and Yemen (Awad et al., 2025). This categorization also includes three non-Arab countries—Iran, Turkey, and Armenia (Awad et al., 2025).
Historically, this diversity has not always been clearly recognized within the counseling profession (Amer & Hovey, 2007; Awad et al., 2021, 2025; Haboush, 2007). For counselors, recognizing the diversity within the MENA population is vital to building rapport and conducting accurate assessments. When counselors mislabel clients as Arab, White, or Muslim, this can undermine rapport and trust and contribute to the sense of invisibility that many MENA individuals already experience. Such misunderstandings highlight the importance of attending to the sociopolitical and historical contexts that shape how MENA individuals understand and express their identities.
The history of MENA individuals is an aspect of cultural competence in working with this population and a significant counseling consideration (Erickson & Al-Timimi, 2001; Nassar-McMillan, 2003; Zarrugh, 2016). MENA individuals came to the United States in three waves: the first was from the late 19th century to the end of World War I, with most migrating from Syria and Lebanon (Erickson & Al-Timimi, 2001). The second wave followed the creation of Israel in 1948. As a result, the majority of these individuals were Palestinian and primarily Muslim (Erickson & Al-Timimi, 2001). The third wave occurred in 1967, following the conclusion of the Arab Israeli War (Awad et al., 2019, 2025; Erickson & Al-Timimi, 2001; Zarrugh, 2016), and included individuals from Egypt, Lebanon, Palestine, Iraq, and Syria (Awad et al., 2022). This wave included both Muslim and Christian immigrants and continues today (Erickson & Al-Timimi, 2001).
These migration histories are not simply historical details; they shape this community’s experiences. For many MENA individuals, migration is closely tied to war exposure, forced displacement, political violence, and intergenerational loss and trauma that often emerge in counseling work (Atari-Khan et al., 2025; Awad et al., 2019; Haboush, 2007). Understanding these contexts provides an important foundation for examining how identity, discrimination, and racialization shape mental health among MENA individuals.
Identity, Discrimination, and Racialization
Lack of Visibility
The lack of visibility of MENA individuals has significant structural, social, and clinical consequences. MENA individuals have historically not been recognized as a distinct category in U.S. census data (Awad et al., 2025). As a result, there has been minimal research on these individuals (Awad et al., 2025). This invisibility also has a hypervisibility element to it, in which, although these individuals are not considered different from White individuals, they are targeted and discriminated against differently than White individuals (Awad et al., 2021).
MENA individuals have been identified as non-White, White, and Asian or yellow in racial categorization systems (Zarrugh, 2016), despite the repeated evidence that MENA individuals do not consider or identify themselves as White (Awad et al., 2021). The instability of MENA individuals’ identities may lead to increased distress and identity confusion (Awad et al., 2025; Zarrugh, 2016). This instability, coupled with the lack of ethnic minority status for MENA individuals, may have given rise to a lack of civil rights protection, as data collection is absent on hate crime statistics or racial disparities (Awad et al., 2025).
Within this context of invisibility, naming and self-identification have become complex and contested. The term Arab is commonly used interchangeably with MENA; however, individuals’ preferences for this label vary. Awad et al. (2021) found that approximately half of individuals of MENA descent preferred the term Arab, while the other half preferred MENA and did not identify as either Arab or White. Those who rejected the Arab label often cited stigma associated with negative stereotypes or noted that the term did not accurately reflect their linguistic or cultural background (Awad et al., 2021). Additionally, some populations, such as Iranians, may identify as Persian rather than Arab or MENA (Awad et al., 2021; Erickson & Al-Timimi, 2001). These patterns underscore the limitations of relying on singular or externally imposed identity labels. However, identity labels alone do not fully capture the lived experiences of MENA individuals.
Beyond naming, many MENA individuals navigate persistent experiences of othering, in which belonging is shaped by sociopolitical narratives. The othering of MENA individuals may contribute to uncertainty about belonging and identity for many within this population (Awad et al., 2025; Khoury & Manuel, 2016; Samari, 2016). Zarrugh (2016) highlighted how inconsistent racial classification shaped MENA identities over time, noting that whenever a significant political event involving MENA individuals occurs, their White status is no longer recognized. Examples of these events include the Six-Day War of 1967, the Israeli war, the Iran Hostage Crisis, and the terror attacks of 9/11 (Zarrugh, 2016).
More recently, anti-MENA sentiment has been remarkably common because of the recent events in the Middle East, including the war in Gaza (Awad et al., 2025), the current Iran war, and the attack on Lebanon (PBS NewsHour, 2026; Sky News, 2026). MENA individuals can experience a tremendous amount of stress from discrimination as a result of the world events described above, despite being considered White (Awad et al., 2019, 2025).
MENA individuals’ historical lack of visibility also means that many counselors have provided treatment that is similar to that of the majority. Such misalignment and lack of an individualized approach may lead clients to feel unseen or misunderstood in the counseling setting (Huang & Zane, 2016). Counselors who overlook these identity-related experiences risk reproducing the invisibility clients experience in their day-to-day lives (Cho, 2018; Huang & Zane, 2016). Understanding how invisibility and marginalization shape MENA clients’ experiences provides an important foundation for examining culturally responsive approaches to mental health services.
A notable shift occurred in 2024, when the Office of Management and Budget included a category for MENA individuals. Therefore, MENA individuals will be officially counted and documented separately in their own category in 2030 (Awad et al., 2025). This recognition in the U.S. Census may lead to increased documentation of MENA individuals and to the mitigation of discrimination faced by this community (Awad et al., 2025). In addition to structural invisibility, MENA individuals are impacted by persistent misunderstandings about identity, particularly the conflation of ethnic, regional, and religious identities (Awad et al., 2025; Erickson & Al-Timimi, 2001).
Conflation of Religion and Ethnicity
The terms Arab, MENA, and Muslim are often used interchangeably in public discourse and clinical settings, even though they refer to distinct ethnic, regional, and religious identities (Awad et al., 2019, 2021, 2025). This conflation has contributed to widespread misunderstanding, reduced visibility, and discrimination toward MENA individuals, many of whom do not identify as Muslim. In the United States, MENA individuals are overwhelmingly Christian, a reality that is frequently obscured by media portrayals and dominant narratives (Awad et al., 2025). For counselors, this conflation may contribute to inaccurate assumptions about clients’ beliefs, values, and sources of support within counseling.
When MENA individuals are viewed primarily through a religious lens they do not identify with, important aspects of their cultural background, lived experiences, and sources of meaning may be overlooked. At the same time, Islam continues to hold cultural significance in many MENA communities, even for individuals who do not personally identify as Muslim (Cho, 2018; Erickson & Al-Timimi, 2001; Nassar-McMillan & Hakim-Larson, 2003). Recognizing this nuance is essential, as cultural influence does not equate to religious identification.
Treating MENA individuals as a homogeneous group and reducing them to a single identity obscures the diversity within this population (Awad, 2010; Awad et al., 2021). MENA individuals identify across a range of religious traditions, including Christianity, Islam, Judaism, Hinduism, and others, though accurate demographic data remain limited because of inconsistent data collection practices (Awad et al., 2021; Haboush, 2007). This lack of clarity reinforces the importance of approaching identity as self-defined and contextually grounded, rather than assumed. For counselors, attending to how clients describe and make meaning of their own identities can foster trust and reduce the risk of misattunement in the counseling relationship.
Identity Complexity and Acculturation
Identity development and acculturation among MENA individuals are shaped by intersecting factors, including religion, national origin, sociopolitical context, and migration history (Amer & Hovey, 2007; Awad, 2010). These processes are rarely linear and often involve navigating multiple cultural expectations simultaneously. Research suggests that Christian immigrants from countries such as Lebanon, often described as more Westernized, may face fewer challenges adapting to life in the United States (Haboush, 2007; Nassar-McMillan & Hakim-Larson, 2003). In contrast, MENA individuals who identify as Muslim and immigrate from countries such as Iran may face greater difficulty during acculturation, particularly when cultural norms, religious practices, or visibility increase vulnerability to discrimination (Haboush, 2007; Nassar-McMillan & Hakim-Larson, 2003).
These differences are clinically meaningful. Some studies indicate that Muslim-identifying MENA individuals experience higher levels of discrimination and acculturation-related stress than their Christian-identifying counterparts (Ikizler & Szymanski, 2018). However, acculturation experiences vary widely, even among individuals from similar national or religious backgrounds (Awad et al., 2025). For counselors, this variability highlights the importance of understanding acculturation as a personal and relational process rather than a fixed stage or outcome.
Acculturation has been associated with both increased and decreased psychological distress, depending on generational status and contextual pressures (Amer & Hovey, 2007). Individuals who immigrated to the United States as adults may experience less distress when not pressured to abandon their cultural norms, whereas first- and second-generation individuals often report more positive outcomes when they can integrate aspects of both cultures (Amer & Hovey, 2007). These patterns show how identity negotiation can be both a source of strain and a source of resilience. Despite the complexity of these experiences, public narratives and media portrayals frequently collapse MENA identities into simplified and stigmatized representations (Awad et al. 2025). Such portrayals can influence how MENA individuals understand themselves and how they are perceived by others, including within clinical settings.
Racialization, Media Portrayals, and Mental Health Outcomes
Historically, the media’s portrayal of MENA individuals has primarily been negative. Depictions have often framed MENA individuals as “brute murderers, sleazy rapists, religious fanatics, oil-rich dimwits, and abusers of women” (Awad et al., 2019, p. 79). Positive portrayals of MENA individuals that are not rooted in stereotypes remain rare in mainstream media. Studies have shown that much of the knowledge about MENA individuals comes from popular media (Cho, 2018). These negative depictions, coupled with limited and inaccurate information, may contribute to identity confusion and foster critical misunderstandings of MENA individuals within broader society, including among helping professionals (Amer & Hovey, 2012; Cho, 2018; Erickson & Al-Timimi, 2001).
One of the most significant media-related events shaping perceptions of MENA individuals is the terrorist attacks of September 11, 2001 (Amer & Hovey, 2012; Zarrugh, 2016). A substantial body of literature has documented the negative impact of 9/11 on the racialization and portrayal of MENA individuals in the United States (e.g., Awad et al., 2019, 2025; Cho, 2018; Ikizler & Szymanski, 2018; Mechammil et al., 2019; Zarrugh, 2016). Although negative stereotypes existed prior to 9/11, the events of that day intensified and legitimized existing biases (Awad, 2010; Awad et al., 2025; Zarrugh, 2016). Scholars argue that even MENA individuals who previously identified as White were prompted to reconsider their racial identities following 9/11 because of heightened scrutiny and discrimination (Zarrugh, 2016). Given the scale and visibility of this event, media narratives following 9/11 played a central role in shaping public perceptions of MENA individuals in the United States (Awad, 2010).
As a result of persistent negative media portrayals and sociopolitical events, MENA individuals have experienced substantial discrimination in the United States (Awad, 2010; Mechammil et al., 2019). One prominent example is the enactment of the Patriot Act following 9/11, which disproportionately targeted individuals of MENA descent, particularly those perceived to be Muslim (Awad, 2010; Zarrugh, 2016). These policies and practices reinforced suspicion toward MENA communities and legitimized discriminatory surveillance and treatment based solely on identity. The cumulative impact of prejudice and discrimination has been associated with elevated stress and psychological distress among MENA individuals (Awad et al., 2025).
Research indicates that MENA individuals are at an increased risk for depression and anxiety linked to experiences of discrimination and marginalization (Amer & Hovey, 2012; Samari, 2016). Multiple studies document heightened vulnerability to mental health concerns within this population, with estimates suggesting that approximately 66% of MENA Americans may be at increased risk for depressive disorders (Mechammil et al., 2019; Samari, 2016). Given this heightened vulnerability, attention to how MENA individuals experience and express psychological distress is essential for understanding their mental health needs and presenting concerns in counseling contexts. These experiences also interact with broader cultural values and psychosocial factors that shape how MENA individuals understand mental health concerns and engage in help-seeking.
Cultural Values and Psychosocial Factors Influencing Help-Seeking
Many MENA communities can be incredibly family-centric and patriarchal (Haboush, 2007; Kira et al., 2014; Mechamil et al., 2019; Nassar-McMillan, 2003). Usually, the father is the head of the family; however, the oldest male sibling can also exert influence within the family system (Haboush, 2007). Like other ethnic communities, MENA individuals tend to come from collectivist cultures, which can manifest in decision-making that extends beyond immediate family and in prioritizing family harmony over individual needs (Cho, 2018; Haboush, 2007). These values may also contribute to multigenerational living arrangements, which reflect the central role of family in daily life (Erickson & Al-Timimi, 2001). Counselors may need to take a systems approach when working with MENA individuals, as their families’ well-being may play into their goals of therapy.
MENA families can be incredibly supportive of one another, but they may not necessarily support seeking counseling services (Erickson & Al-Timimi, 2001). Although families may express care and support, they may not fully understand the extent of an individual’s mental health concerns (Amer & Hovey, 2007). This mixed support can be seen in research as studies have shown that there can be a devaluing of mental struggles within the MENA family (e.g., Amer & Hovey, 2007; Mechammil et al., 2019). This stigma comes from an emphasis on family harmony and role. Concepts such as family honor may influence the decision to seek help outside the home, as doing so may be perceived as a sign of weakness or a threat to the family’s reputation (Amer & Hovey, 2007; Awad et al., 2022; Erickson & Al-Timimi, 2001; Mechammil et al., 2019). Understanding help-seeking behaviors and stigma can aid counselors in conceptualizing potential barriers to treatment or perceived resistance.
Religion, as well as family, is deeply ingrained in MENA culture and thus can be seen as another counseling consideration; regardless of religious identity, there may be significant value placed on religion (Cho, 2018; Mechammil et al., 2019; Nassar-McMillan, 2003). The literature emphasized that many MENA communities view religion as both a cause of mental illness and a solution for it (Cho, 2018; Ikizler & Szymanski, 2018; Mechammil et al., 2019). For example, if an individual is experiencing difficulties, it is not uncommon for those within the MENA community to believe they have offended God or Allah (Mechammil et al., 2019). The other side of this belief is that by seeking penance or praying, they can be relieved of their affliction (Mechammil et al., 2019). Practices such as prayer, faith in a higher power, and religious coping have also been identified as sources of resilience that help individuals navigate psychological stressors (Manning et al., 2019; Mechammil et al., 2019).
A religious concept that counselors should be familiar with and that may shape how distress is understood within MENA communities is the Djinn, a common religious figure in this culture (Lim et al., 2018). The Djinn is defined as an invisible being capable of occupying the body and affecting psychological functioning (Nathan, 2005). Psychological distress may be interpreted as being Majnoun or indjinned, meaning under the control of Djinn (Nathan, 2005). Djinn beings are commonly associated with possession, although they are not inherently evil and are understood as part of the natural or spiritual world (Nathan, 2005).
Awareness of these religious figures can help counselors understand how their clients make sense of the world and how they conceptualize their mental health issues. This knowledge can inform assessment for mental health issues and treatment planning among this population. In addition to shaping beliefs about mental health and help-seeking, these cultural values also influence how MENA individuals communicate distress and present symptoms in counseling contexts (Elshamy et al., 2023).
Communication Patterns and Symptom Manifestation
Language can significantly influence how MENA individuals present concerns within counseling settings. Individuals who speak Arabic or related languages (e.g., Persian) may communicate in ways that differ from dominant U.S. norms. Arabic, in particular, includes many regional dialects that shape meaning and expression (Versteegh, 2014). MENA individuals may communicate with high levels of emotional intensity and indirect phrasing, which can reflect cultural norms rather than psychological distress (Awad et al., 2022; Haboush, 2007). For example, indirect communication may involve using general statements rather than direct commands (e.g., “all good children make their bed” instead of “go make your bed”). In counseling contexts, indirect phrasing may also influence how sensitive topics are discussed, such as framing suicidal ideation as a wish for suffering to end rather than a direct statement of self-harm (Cho, 2018; Haboush, 2007). Attending to these communication patterns is important for accurate understanding and assessment.
In addition to verbal communication styles, nonverbal expression may also shape counseling interactions with MENA individuals. Emotional intensity, animated gestures, and louder vocal expression are common and culturally normative forms of communication in many MENA communities (Awad et al., 2022; Haboush, 2007). In counseling settings, these expressive behaviors may be misinterpreted as hostility or agitation, even when there is no such intent. Understanding these nonverbal patterns is important for accurately interpreting clients’ affect and emotional engagement within the therapeutic relationship.
The literature indicates that some MENA individuals, particularly those who speak Arabic, may describe distress through physical symptoms because of limited psychological terminology and stigma surrounding mental illness (Cho, 2018; Erickson & Al-Timimi, 2001; Zora et al., 2020). Distress may be communicated through complaints such as stomach pain or fatigue rather than verbalized anxiety or sadness (Erickson & Al-Timimi, 2001). In addition, culturally specific idioms of distress may be used, including expressions such as attack of nerves, sadma (shock), or heartache to describe emotional suffering (Bovey et al., 2025; International Organization for Migration, 2008). These somatic and linguistic expressions reflect culturally embedded ways of communicating distress and are relevant to understanding presenting concerns in counseling contexts. Recognizing how MENA individuals understand, communicate, and experience distress provides a foundation for culturally responsive counseling practices.
Culturally Responsive Practices
Given the limited empirical research with MENA populations, intervention recommendations are largely drawn from culturally informed clinical literature and practice-based sources. As such, evidence-based approaches may require thoughtful adaptation to ensure cultural congruence with clients’ lived experiences. Structured and directive approaches, such as cognitive behavioral therapy (CBT), have been identified as potentially congruent for some MENA individuals, particularly given preferences for clear guidance and the perception of the counselor as an expert (Barry, 2005; Erickson & Al-Timimi, 2001; Haboush, 2007; Kira et al., 2014). Although concerns may be communicated indirectly, many clients may value clarity and structure in addressing distress.
In contrast, insight-driven therapies such as psychoanalysis or psychodynamic therapy may be less congruent for some MENA individuals (Erickson & Al-Timimi, 2001). The lack of psychologically oriented vocabulary in Arabic may make it difficult to engage with and understand counseling concepts or to talk about one’s feelings (Erickson & Al-Timimi, 2001). Counseling itself is uncommon in the Middle East and North Africa (Elshamy et al., 2023). Therefore, focusing on the somatic and adopting a directive approach are vital (Cho, 2018; Erickson & Al-Timimi, 2001; Haboush, 2007). Integrating body-based check-ins and attention to physical sensations may further support clients with somatic symptoms.
Psychoeducation can be an important component of culturally responsive approaches for MENA individuals, particularly in addressing stigma related to mental health issues (Mechammil et al., 2019). Internalized stigma and fear of being labeled Majnoun can create significant barriers to help-seeking (Erickson & Al-Timimi, 2001; Kira et al., 2014). Silence around emotional struggles may further delay engagement in counseling (Atari-Khan et al., 2025). Therefore, framing mental health concerns as natural responses to stress, trauma, or life challenges may help reduce stigma and support engagement.
Given the prevalence of migration-related stressors, discrimination, and identity-based marginalization, a trauma-informed lens is particularly relevant when working with MENA individuals (Atari-Khan et al., 2025). Trauma within this population may be cumulative and ongoing, shaped by experiences such as war exposure, displacement, political violence, and chronic societal marginalization (Atari-Khan et al., 2025; Awad et al., 2019). These experiences are not always articulated directly and may instead be normalized, minimized, or expressed through somatic symptoms, emotional restraint, or heightened vigilance (Kira et al., 2014). Counseling approaches that emphasize emotional safety, cultural humility, and sensitivity to power and trust align with trauma-informed principles and may support engagement with MENA clients whose trauma histories are embedded within broader sociopolitical and cultural contexts (Awad et al., 2019; Ratts et al., 2016).
Family-oriented approaches may be an effective and culturally congruent modality when working with MENA individuals (Cho, 2018; Erickson & Al-Timimi, 2001; Zora et al., 2020). Incorporating family involvement or acknowledging family influence can be beneficial when clinically appropriate (Nassar-McMillan & Hakim-Larson, 2003). Counselors should remain attentive to family dynamics, as directly challenging the head of the household in front of family members may be perceived as disrespectful in some contexts (Haboush, 2007; Nassar-McMillan & Hakim-Larson, 2003). Respecting and working within the family system can support rapport-building and engagement (Haboush, 2007).
Knowledge of these cultural norms allows counselors to adapt their approach to foster trust and relational safety. For example, allowing time for initial conversation before moving into formal therapeutic work may support rapport-building and reflect values related to hospitality and relational connection (Cho, 2018; Haboush, 2007). In some settings, small environmental gestures that convey care and respect (e.g., offering snacks and beverages) may help foster engagement, provided they align with ethical guidelines. Attending to these cultural patterns provides a natural bridge to considering the broader implications for counseling practice when working with MENA individuals.
Other Implications for Counseling
In clinical practice, allowing clients to communicate in their preferred language may support deeper emotional expression, enhance meaning-making, and improve diagnostic clarity (Cho, 2018; Sayed, 2003). When counselors do not speak a client’s preferred language, the ethical use of trained interpreters can help maintain accuracy and confidentiality in clinical work (ACA, 2014; Sayed, 2003). Language also serves as a primary means of relational connection within communities, and shared language has been shown to facilitate trust and engagement (Bowker & Richards, 2004).
At the same time, counselors should be mindful that some MENA individuals may experience wariness toward outsiders or heightened concern about confidentiality, particularly when counseling occurs within close-knit communities (Haboush, 2007; Nassar-McMillan & Hakim-Larson, 2003). For individuals from regions with histories of political repression, fears related to surveillance or disclosure may further shape how openly clients express thoughts and emotions in counseling settings. For example, the Syrian phrase “Whisper! The walls have ears” reflects a broader cultural narrative emphasizing caution and self-protection when speaking openly (Pearlman, 2016). Such narratives may influence client engagement, disclosure in sessions, and comfort with therapeutic exploration. In practice, this highlights the importance of counselors explicitly addressing confidentiality, pacing disclosure, and building trust over time rather than assuming immediate openness.
Ethical Implications
ACA’s (2014) Code of Ethics preamble identifies honoring diversity and embracing multicultural approaches as core professional values that support the worth, dignity, and uniqueness of individuals within their social and cultural contexts, as well as promote social justice. Multiple ethical standards (e.g., A.7.a., B.1.a, C.2.a, E.8, F.7.c, F.11.c) further emphasize the importance of multicultural competence and cultural knowledge in both training and clinical practice (ACA, 2014). Ethical work with MENA clients, therefore, requires intentional application of these principles within counseling relationships.
Counselors practicing within a social justice framework are expected to cultivate supportive attitudes and beliefs, understand key social justice concepts, develop culturally responsive skills, and engage in actions that promote equity and inclusion (Ratts et al., 2016). Given the historical marginalization and limited visibility of MENA populations, ethical counseling practice involves recognizing how systemic factors, cultural context, and identity-based experiences shape clients’ mental health and access to care. Providing culturally informed services to underserved populations is an act of advocacy and a crucial ethical responsibility within the counseling profession.
Counselor Education Implications
Given the historical lack of visibility of MENA populations within counseling research and training, counselor education programs are uniquely positioned to help address this gap (Cho, 2018; Khoury & Manuel, 2016; Samari, 2016). Preparing counselors to work effectively with MENA clients begins with developing a deeper understanding of the cultural values, identity processes, and psychosocial factors that shape how mental health concerns are experienced, understood, and expressed within these communities. Counseling programs may benefit from intentionally integrating MENA-related content into multicultural coursework, including case examples that reflect the diversity and complexity of MENA identities.
Providing students with opportunities to practice indirect questioning styles, attend to somatic expressions of distress, and explore experiences of discrimination-based stress can help bridge the gap between theory and practice. Because MENA clients may not readily label these experiences as trauma, training that encourages curiosity and cultural humility in assessment may be especially valuable (Hosny et al., 2023). Exposure to culturally responsive approaches, such as directive interventions, trauma-informed care, and family-sensitive practices adapted to hierarchical family systems, can further support students’ clinical development.
Training may also focus on helping future counselors explore the salience of MENA identities and acculturation processes in counseling relationships (Awad, 2010; Cho, 2018; Erickson & Al-Timimi, 2001). Counselor education can prepare students to recognize how identity labels, cultural self-identification, and acculturation stages influence clients’ presenting concerns and comfort in counseling. Introducing culturally sensitive assessment tools, such as the Acculturation Rating Scale for Arabic Americans–II (ARSAA-IIA, ARSAA-IIE; Jadalla & Lee, 2015), can help students learn to explore cultural explanations of distress in respectful and meaningful ways.
Finally, counselor education programs may benefit from addressing the role of media portrayals in shaping perceptions of MENA individuals. Reliance on popular media has been shown to contribute to stereotypes and incomplete understandings of this population (Awad et al., 2025; Cho, 2018; Erickson & Al-Timimi, 2001). Moreover, incorporating structured tools, such as the DSM-5-TR Cultural Formulation Interview (American Psychiatric Association, 2022), into training can further help students learn to contextualize symptoms and explore clients’ lived experiences. Continued attention to MENA populations within counselor education represents an important step toward more inclusive training and an important area for future scholarship.
Recommendations for Future Research
Despite growing recognition of the mental health needs of MENA individuals, much of the existing literature remains conceptual, leaving important questions unanswered. Future counseling research should examine the effectiveness of the framework and treatment recommendations proposed in this paper using empirical designs. Cho (2018) noted that less than 1% of psychological research has historically focused on MENA populations, which indicates a longstanding gap that warrants continued attention. The inclusion of a distinct MENA category in the 2030 U.S. Census may help address this invisibility and create new opportunities for research that moves beyond narrow or stereotypical representations (Awad et al., 2025).
Further research is needed to better understand how experiences of discrimination, identity confusion, and racialization shape mental health outcomes among MENA individuals. Studies examining the effectiveness of different counseling approaches for this population would be particularly valuable. There is also a clear need to develop culturally responsive assessment tools and to validate commonly used mental health measures with MENA samples to reduce the risk of misdiagnosis and improve clinical accuracy. Finally, future research should explore racial trauma and intergenerational trauma within MENA communities, as these experiences are likely to play a significant role in mental health across generations (Atari-Khan et al., 2025).
Conclusion
The literature demonstrates that MENA individuals have been constantly underrepresented in research. Depictions of MENA individuals, when shown, were more than likely negative. The goal of this work has been to provide a basic framework for working with MENA Americans, given the longstanding lack of acknowledgment in the counseling literature. The recommendations and observations in this paper about the community are not intended to put these individuals into boxes. Instead, these are only suggestions and considerations for practice when working with MENA individuals. MENA individuals are a diverse group with significant levels of intersectionality and acculturation. They come with rich cultural traditions and strong family bonds, and have overcome years of adversity. They are a community whose experiences merit deeper understanding and acknowledgment. May they at last be recognized as a culture with its own beauty, strength, and voice.
Conflict of Interest and Funding Disclosure
The authors reported no conflict of interest
or funding contributions for the development
of this manuscript.
References
Amer, M. M., & Hovey, J. D. (2007). Socio-demographic differences in acculturation and mental health for a sample of 2nd generation/early immigrant Arab Americans. Journal of Immigrant and Minority Health, 9(4), 335–347. https://doi.org/10.1007/s10903-007-9045-y
Amer, M. M., & Hovey, J. D. (2012). Anxiety and depression in a post-September 11 sample of Arabs in the USA. Social Psychiatry and Psychiatric Epidemiology, 47(3), 409–418.
https://doi.org/10.1007/s00127-011-0341-4
American Counseling Association. (2014). ACA code of ethics. https://bit.ly/ACACodeofEthics
American Psychiatric Association. (2022). Diagnostic and statistical manual of mental disorders (5th ed., text rev.). https://psychiatryonline.org/doi/book/10.1176/appi.books.9780890425787
Atari-Khan, R., Alshabani, N., Rabgay, S. D., Elhedk, F. R., Clifford, A., Gomariz, S., & Sahib, W. (2025). Understanding intergenerational trauma among Arab, Middle Eastern, and North African (Arab/MENA) Americans. Qualitative Psychology, 12(2), 200–214. https://doi.org/10.1037/qup0000310
Awad, G. H. (2010). The impact of acculturation and religious identification on perceived discrimination for Arab/Middle Eastern Americans. Cultural Diversity & Ethnic Minority Psychology, 16(1), 59–67. https://doi.org/10.1037/a0016675
Awad, G. H., Hashem, H., & Nguyen, H. (2021). Identity and ethnic/racial self-labeling among Americans of Arab or Middle Eastern and North African descent. Identity, 21(2), 115–130. https://doi.org/10.1080/15283488.2021.1883277
Awad, G. H., Hachem, Z. A., Sadek, K., Salim, R., Baidoun, F., Abdulle, A., & Eldiri, H. (2025). Racial/ethnic identification and impacts of prejudice, racism, and discrimination for communities of Arab, Middle Eastern and North African (MENA) descent. Social and Personality Psychology Compass, 19(10), Article e70085. https://doi.org/10.1111/spc3.70085
Awad, G. H., Ikizler, A., Abdel Salam, L., Kia-Keating, M., Amini, B., & El-Ghoroury, N. (2022). Foundations for an Arab/MENA psychology. Journal of Humanistic Psychology, 62(4), 591–613. https://doi.org/10.1177/00221678211060974
Awad, G. H., Kia-Keating, M., & Amer, M. M. (2019). A model of cumulative racial–ethnic trauma among Americans of Middle Eastern and North African (MENA) descent. American Psychologist, 74(1), 76–87. https://doi.org/10.1037/amp0000344
Barry, D. T. (2005). Measuring acculturation among male Arab immigrants in the United States: An exploratory study. Journal of Immigrant Health, 7, 179–184. https://doi.org/10.1007/s10903-005-3674-9
Basma, D., Gibbons, M. M., & Kronick, R. F. (2019). Examining the perceived multicultural counseling competence and negative attitudes toward the Arab American population. Journal of Multicultural Counseling and Development, 48(1), 2–14. https://doi.org/10.1002/jmcd.12160
Bovey, M., Hosny, N., Dutray, F., & Heim, E. (2025). Trauma-related cultural concepts of distress: A systematic review of qualitative literature from the Middle East and North Africa, and Sub-Saharan Africa. SSM-Mental Health, 7, Article 100402. https://doi.org/10.1016/j.ssmmh.2025.100402
Bowker, P., & Richards, B. (2004). Speaking the same language? A qualitative study of therapists’ experiences of working in English with proficient bilingual clients. Psychodynamic Practice, 10(4), 459–478. https://doi.org/10.1080/14753630412331313695
Cho, E. (2018). Ethical considerations for psychologists providing treatment to Arab Americans. Ethics & Behavior, 28(5), 347–369. https://doi.org/10.1080/10508422.2018.1435282
Elshamy, F., Hamadeh, A., Billings, J., & Alyafei, A. (2023). Mental illness and help-seeking behaviours among Middle Eastern cultures: A systematic review and meta-synthesis of qualitative data. PLoS ONE, 18(10), e0293525. https://doi.org/10.1371/journal.pone.0293525
Erickson, C. D., & Al-Timimi, N. R. (2001). Providing mental health services to Arab Americans: Recommendations and considerations. Cultural Diversity and Ethnic Minority Psychology, 7(4), 308–327. https://doi.org/10.1037/1099-9809.7.4.308
Haboush, K. L. (2007). Working with Arab American families: Culturally competent practice for school psychologists. Psychology in the Schools, 44(2), 183–198. https://doi.org/10.1002/pits.20215
Hosny, N., Bovey, M., Dutray, F., & Heim, E. (2023). How is trauma-related distress experienced and expressed in populations from the Greater Middle East and North Africa? A systematic review of qualitative literature. SSM-Mental Health, 4, Article 100258. https://doi.org/10.1016/j.ssmmh.2023.100258
Huang, C. Y., & Zane, N. (2016). Cultural influences in mental health treatment. Current Opinion Psychology, 8, 131–136. https://doi.org/10.1016/j.copsyc.2015.10.009
Ikizler, A. S., & Szymanski, D. M. (2018). Discrimination, religious and cultural factors, and Middle Eastern/Arab Americans’ psychological distress. Journal of Clinical Psychology, 74(7), 1219–1233. https://doi.org/10.1002/jclp.22584
International Organization for Migration. (2008). Assessment on psychosocial needs of Iraqis displaced in Jordan and Lebanon.
Jadalla, A., & Lee, J. (2015). Validation of Arabic and English versions of the ARSMA-II Acculturation Rating Scale. Journal of Immigrant and Minority Health, 17, 208–216. https://doi.org/10.1007/s10903-013-9889-2
Khoury, D., & Manuel, J. I. (2016). Development and validation of a measurement of multicultural competence toward Arab Americans. Best Practices in Mental Health, 12(1), 43–60. https://doi.org/10.70256/449909tgotie
Kira, I. A., Lewandowski, L., Ashby, J. S., Templin, T., Ramaswamy, V., & Mohanesh, J. (2014). The traumatogenic dynamics of internalized stigma of mental illness among Arab American, Muslim, and refugee clients. Journal of the American Psychiatric Nurses Association, 20(4), 250–266. https://doi.org/10.1177/1078390314542873
Lim, A., Hoek, H. W., Ghane, S., Deen, M., & Blom, J. D. (2018). The attribution of mental health problems to jinn: An explorative study in a transcultural psychiatric outpatient clinic. Frontiers in Psychiatry, 9(89), 1–7. https://doi.org/10.3389/fpsyt.2018.00089
Manning, L., Ferris, M., Rosario, C. N., Prues, M., & Bouchard, L. (2019). Spiritual resilience: Understanding the protection and promotion of well-being in the later life. Journal of Religion, Spirituality & Aging, 31(2), 168–186. https://doi.org/10.1080/15528030.2018.1532859
Mechammil, M., Boghosian, S., & Cruz, R. A. (2019). Mental health attitudes among Middle Eastern/North African individuals in the United States. Mental Health, Religion & Culture, 22(7), 724–737. https://doi.org/10.1080/13674676.2019.1644302
Nassar-McMillan, S. C. (2003). Counseling Arab Americans: Counselors’ call for advocacy and social justice. Counseling and Human Development, 35(5), 1–12. https://www.proquest.com/scholarly-journals/counseling-arab-americans-counselors-call/docview/206847229/se-2
Nassar-McMillan, S. C., & Hakim-Larson, J. (2003). Counseling considerations among Arab Americans. Journal of Counseling & Development, 81(2), 150–159. https://doi.org/10.1002/j.1556-6678.2003.tb00236.x
Nathan, T. (2005). The Djinns: A sophisticated conceptualization of pathologies and therapies. In R. Moodley & W. West (Eds.), Integrating traditional healing practices into counseling and psychotherapy (pp. 26–34). SAGE.
PBS NewsHour. (2026, March 16). Anti-Islamic rhetoric from GOP politicians sparks concerns over religious hatred [Video]. YouTube. http://www.youtube.com/watch?v=RdbvCG_as1Y
Pearlman, W. (2016). Narratives of fear in Syria. Perspectives on Politics, 14(1), 21–37. https://doi.org/10.1017/S1537592715003205
Ratts, M. J., Singh, A. A., Nassar-McMillan, S., Butler, S. K., & McCullough, J. R. (2016). Multicultural and social justice counseling competencies: Guidelines for the counseling profession. Journal of Multicultural Counseling and Development, 44(1), 28–48. https://doi.org/10.1002/jmcd.12035
Resnicow, K., Stiffler, M. J., & Ajrouch, K. J. (2022). Looking back: The contested whiteness of Arab identity. American Journal of Public Health, 112(8), 1092–1096. https://doi.org/10.2105/AJPH.2022.306884
Samari, G. (2016). Cross-border ties and Arab American mental health. Social Science & Medicine, 155, 93–101. https://doi.org/10.1016/j.socscimed.2016.03.014
Sayed, M. A. (2003). Psychotherapy of Arab patients in the West: Uniqueness, empathy, and “otherness.” American Journal of Psychotherapy, 57(4), 445–459. https://doi.org/10.1176/appi.psychotherapy.2003.57.4.445
Sky News. (2026, April 30). How Israel is destroying southern Lebanon [Video]. YouTube. http://www.youtube.com/watch?v=rHWpnq97a68
Versteegh, K. (2014). The Arabic language (2nd ed.). Edinburgh University Press.
Zarrugh, A. (2016). Racialized political shock: Arab American racial formation and the impact of political events. Ethnic and Racial Studies, 39(15), 2722–2739. https://doi.org/10.1080/01419870.2016.1171368
Zora, A. N., Tisdale, T. C., Bustrum, J. M., Chege, C., & Alaichamy, S. (2020). Beyond Western paradigms: A culturally grounded approach to psychotherapy with Chaldean Americans. Spirituality in Clinical Practice, 7(2), 89–102. https://doi.org/10.1037/scp0000205
Shane M. Faulk, MA, NCC, LCMHC-A, is a counselor and PhD student at the University of North Carolina at Charlotte. Dania Fakhro, PhD, NCC, LMHC (FL), LCMHCA, is an assistant professor at the University of North Carolina at Charlotte. Correspondence may be addressed to Shane M. Faulk, Sfaulk8@charlotte.edu.