Blind Men and the Elephant, poem by John Godfrey Saxe (1816–1887)
It was six men of Indostan To learning much inclined, Who went to see the Elephant (Though all of them were blind), That each by observation Might satisfy his mind The First approached the Elephant, And happening to fall Against his broad and sturdy side, At once began to bawl: “God bless me! but the Elephant Is very like a wall!” The Second, feeling of the tusk, Cried, “Ho! what have we here So very round and smooth and sharp? To me ’tis mighty clear This wonder of an Elephant Is very like a spear!” The Third approached the animal, And happening to take The squirming trunk within his hands, Thus boldly up and spake “I see,” quoth he, “the Elephant Is very like a snake! The Fourth reached out an eager hand, And felt about the knee. “What most this wondrous beast is like Is mighty plain,” quoth he; ” ‘Tis clear enough the Elephant Is very like a tree!” |
The Fifth, who chanced to touch the ear, Said: “E’en the blindest man Can tell what this resembles most; Deny the fact who can This marvel of an Elephant Is very like a Fan!” The Sixth no sooner had begun About the beast to grope, Than, seizing on the swinging tail That fell within his scope, “I see,” quoth he, “the Elephant is very like a rope!” And so these men of Indostan Disputed loud and long, Each in his own opinion Exceeding stiff and strong, Though each was partly in the right, And all were in the wrong! Moral So oft in theologic wars, The disputants, I ween, Rail on in utter ignorance Of what each other mean, And prate about an Elephant Not one of them has seen! |
My Reflection on the Poem:
To me, the story of the blind men and the elephant emphasizes the fact that our point of reference largely influences how we see the world. At times, we get stuck in our own views, and are unable or unwilling to see things from the other's perspective.
This is why diversity training is essential for counsellors. We must be willing to acknowledge our own position (our social location, cultural lens, etc.) in order to work with diverse clients in an effective manner.
In my Equity and Diversity course in the Master of Counselling program, it was highlighted that counsellors must be competent to work with clients from diverse backgrounds based on the following reasons:
1. Prevailing counselling theories in North America are based on western values
2. Interventions based on western concepts, such as individuation- may not be appropriate for other cultures
3. Canada is a culturally diverse country
4. Many other ethnicities do not accept counselling as a solution, and it therefore needs to be tailored to fit them
5. Ethical counselling involves being culturally sensitive
To me, the story of the blind men and the elephant emphasizes the fact that our point of reference largely influences how we see the world. At times, we get stuck in our own views, and are unable or unwilling to see things from the other's perspective.
This is why diversity training is essential for counsellors. We must be willing to acknowledge our own position (our social location, cultural lens, etc.) in order to work with diverse clients in an effective manner.
In my Equity and Diversity course in the Master of Counselling program, it was highlighted that counsellors must be competent to work with clients from diverse backgrounds based on the following reasons:
1. Prevailing counselling theories in North America are based on western values
2. Interventions based on western concepts, such as individuation- may not be appropriate for other cultures
3. Canada is a culturally diverse country
4. Many other ethnicities do not accept counselling as a solution, and it therefore needs to be tailored to fit them
5. Ethical counselling involves being culturally sensitive
Intersectionality in Culture
Another important concept I was introduced to in the Diversity course is intersectionality of culture. Before this program, when I would think of diversity in culture, I would typically imagine a single type of diversity- i.e. skin colour, religion, sexuality, etc.- and ponder how that identity affects the individual. However, it is important to note that we are not just single pieces of cultural identity existing in one form- rather, these parts of us create a whole, and they also impact each other. this is where cultural intersectionality comes into play, and why it is so important to understand the cultural impact from each individual client's experience, rather than making assumptions about a culture as a whole. For example, a black lesbian woman may have very different views on homosexuality and privilege than a white lesbian woman.
Here is an article that I found particularly helpful in understanding the effects of gender, race and class and intersectionality in social locations:
Another important concept I was introduced to in the Diversity course is intersectionality of culture. Before this program, when I would think of diversity in culture, I would typically imagine a single type of diversity- i.e. skin colour, religion, sexuality, etc.- and ponder how that identity affects the individual. However, it is important to note that we are not just single pieces of cultural identity existing in one form- rather, these parts of us create a whole, and they also impact each other. this is where cultural intersectionality comes into play, and why it is so important to understand the cultural impact from each individual client's experience, rather than making assumptions about a culture as a whole. For example, a black lesbian woman may have very different views on homosexuality and privilege than a white lesbian woman.
Here is an article that I found particularly helpful in understanding the effects of gender, race and class and intersectionality in social locations:
The various facets of cultural identity are presented below in a diagram from our Equity and Diversity course text (Arthur & Collins, 2011). As you can see, there are many different factors that make up a person's culture.
During one of our assigments in our Social and Cultural Diversity course, we had the opportunity to interview someone of a different culture than ours. This is when I got to know Aliya (not real name) and learn about her experiences of being a 'third culture kid', a term I was not yet aware of. Here is an except from that paper:
Culture is “the norms and standards of a group that will delineate the appropriateness of behaviour” (Lalonde & Giguere, 2008).
Clearly from this definition, culture has a major influence on an individual and how he or she behaves. Aliya identifies as a Third Culture Kid (TCK), a concept introduced by Ruth Useem (1963):
“A Third Culture Kid is a person who has spent a significant part of his or her developmental years outside the parent’s culture. The TCK frequently builds relationships to all of the cultures, while not having full ownership in any. Although elements from each culture may be assimilated into the TCK’s life experience, the sense of belonging is in relationship to others of similar
background.” (p.13)."
TCKs define their first culture as their parents’ culture. Their second culture is where they live, or their host culture. Their
third is their own unique culture they create between the first two (Pollock & Van Reken, 2009). Greenholtz and Kim (2009) describe them as seemingly at home everywhere, yet not truly feeling at home anywhere. Culture has a major influence on an individual, and being a TCK, and thus a having an unclear sense of culture may cause feelings of loss of belonging (Pollack& Van Reken, 2009). Greenholtz and Kim (2009) also referred to TCK’s as global nomads, constantly moving and
never finding a true sense of home.
Another major cultural construct is the difference between Eastern and Western cultural attitudes concerning the importance of individuality and community. It has been found that families from Eastern cultures tend to have a higher level of family
allocentrism (collective, connected families) than Western families who encourage independence among members (Lay et. al, 1998). Family allocentrism in Muslim culture can create specific dynamics within the family, such as patriarchy, conformity and added pressure to succeed (Papp, 2011). This can impact many parts of a person’s life, including major decisions such as choice in life partner (Lalonde & Giguere, 2008).
This assignment was a huge learning experience for me around immigrant families and the difficulties they can experience in a new country. It was very helpful for me when working with one of my clients at my current practicum. She immigrated to Canada with her daughter 10 years ago. Her daughter is now a teenager, and facing many of the same struggles that Aliya described to me. I was able to give my client a book on third culture kids, which she reported as being very beneficial both for herself and her daughter.
One book in particular that helped me to understand this concept was "Third Culture Kids" by Pollock & Van Reken.
One book in particular that helped me to understand this concept was "Third Culture Kids" by Pollock & Van Reken.
In sum, I found this course to be endlessly helpful in working with clients of different cultural backgrounds. I have also learned that multicultural learning is a lifelong process for me!
References:
Arthur, N. & Collins, S. (Eds.) (2011). Culture-infused counselling (2nd ed.). Calgary, AB: Counselling Concepts
Greenholtz, J. & Kim J. (2009), The cultural hybridity of Lena: A multi-method case study of a third culture kid. International Journal of Intercultural Relations, 33(5), 391-398. doi:10.1016/j.ijintrel.2009.05.004
Lalonde, R. & Giguere, B. (2008). When might the two cultural worlds of second generation biculturals collide?. Canadian Diversity / Canadian Diversité, 6(2), 58-62. Retrieved from: http://www.acs-aec.ca/
Lay, C, P. Fairlie, S. Jackson, T. Ricci, J. Eisenberg, T. Sato, A. Teeäär, and A. Melamud. (1998). Domain-Specific Allocentrism-Idiocentrism. Journal of Cross-Cultural Psychology 29(3) 434-460. doi:10.1177/0022022198293004
Papp, A. (2011). Suicide among young women of South Asian origin. FCPP Policy Series, 121. Retrieved from: http://www.fcpp.org/
Pollock& Van Reken, (2009). Third Culture Kids: Growing up Among Worlds .Boston, MA: Intercultural Press.
Useem, J., Donoghue, J. D., & Useem, R. H. (1963). Men in the middle of the third culture. Human Organization, 22(3), 169–179. Retrieved from:
http://www.sfaa.net/ho/
Arthur, N. & Collins, S. (Eds.) (2011). Culture-infused counselling (2nd ed.). Calgary, AB: Counselling Concepts
Greenholtz, J. & Kim J. (2009), The cultural hybridity of Lena: A multi-method case study of a third culture kid. International Journal of Intercultural Relations, 33(5), 391-398. doi:10.1016/j.ijintrel.2009.05.004
Lalonde, R. & Giguere, B. (2008). When might the two cultural worlds of second generation biculturals collide?. Canadian Diversity / Canadian Diversité, 6(2), 58-62. Retrieved from: http://www.acs-aec.ca/
Lay, C, P. Fairlie, S. Jackson, T. Ricci, J. Eisenberg, T. Sato, A. Teeäär, and A. Melamud. (1998). Domain-Specific Allocentrism-Idiocentrism. Journal of Cross-Cultural Psychology 29(3) 434-460. doi:10.1177/0022022198293004
Papp, A. (2011). Suicide among young women of South Asian origin. FCPP Policy Series, 121. Retrieved from: http://www.fcpp.org/
Pollock& Van Reken, (2009). Third Culture Kids: Growing up Among Worlds .Boston, MA: Intercultural Press.
Useem, J., Donoghue, J. D., & Useem, R. H. (1963). Men in the middle of the third culture. Human Organization, 22(3), 169–179. Retrieved from:
http://www.sfaa.net/ho/