The lived reality of counselors of color during the double pandemic and the Great Resignation

This study analyzes the identity construction and conflict experiences of graduate student mothers. For this purpose, theoretical and empirical research was conducted. The ‘Model of Motivated Multiple Identities (MMMI)’ was constructed, and a preliminary study was conducted on 7 mothers studying in graduate school followed by a narrative inquiry on 3 participants finally selected. As a result, the identity conflict and construction patterns experienced by the participants differed depending on their personal identities, but commonalities were also discovered. As graduate students, they all had a strong need to develop their professional identity into a professional identity, but experienced an identity crisis due to their identity as mothers. Threatening factors and facillitating factors on the process of constructing multiple identities were discovered.

Purpose: This study investigated conflict between sexual orientation and racial/ethnic identities as a mechanism linking minority stress to HIV-related outcomes among men who have sex with men (MSM), transgender women and gender nonbinary (TGN) people of color (POC). Methods: We tested longitudinal mediation models with sexual orientation microaggressions, internalized heterosexism (IH), and sexual orientation concealment at Time 1, and pre-exposure prophylaxis (PrEP) use and number of condomless anal sex (CAS) partners at Time 3, mediated by identity conflict at Time 2. Participants were 337 MSM and TGN POC. Data were collected in Chicago, Illinois, from September 2018 to February 2021. Results: Indirect associations of IH and sexual orientation concealment, respectively, at Time 1 with CAS partners at Time 3 through identity conflict at Time 2 were significant. Mediation models with sexual orientation microaggressions as the predictor and PrEP use as the outcome were not significant. Conclusion: Minority stress may contribute to identity conflict and increase CAS by isolating MSM and TGN POC from sexual and gender minority communities, thus restricting access to safer sex resources, and by increasing psychological distress and decreasing self-care (e.g., condom use).

Objective: Sexual and gender minority people of color (SGM-POC) experience intersectional forms of minority stress, including heterosexism within racial/ethnic minority communities, which can contribute to feelings of conflict between SGM and racial/ethnic identities. Internalized stigma may be a consequence of sexual orientation-based discrimination but has not been tested as a mechanism linking intersectional minority stress to identity conflict among SGM-POC. We hypothesized that the association between experiences of heterosexism in racial/ethnic minority communities and identity conflict would be mediated by internalized stigma among SGM assigned female at birth (SGM-AFAB). Method: Participants were 316 SGM-AFAB who identified as POC. Data were collected as a part of an ongoing longitudinal cohort study of young SGM-AFAB. We tested the longitudinal mediation using data from baseline, 6-month follow-up, and 1-year follow-up assessments. Results: Internalized stigma at 6-month follow-up partially mediated the association between experiences of heterosexism in racial/ethnic minority communities at baseline and identity conflict at 1-year follow-up. Conclusions: For SGM-POC, experiences of heterosexism within their racial/ethnic communities may lead to internalization of those negative attitudes. A consequence of internalizing heterosexist attitudes from one's racial/ethnic group could be a feeling that one's sexual orientation and racial/ethnic identities must remain separate, perhaps to maintain connection to one's racial/ethnic community. Identifying internalized stigma as a mediating process is critical to better understand identity development for SGM-POC, and has important clinical implications for working with this population. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

Bisexual and other multigender-attracted (e.g., pansexual, queer) people (bi+) report disproportionately high posttraumatic stress symptoms (PTSS) linked to a high frequency of discrimination and general trauma exposure. Bi+ people of color (POC) may be particularly vulnerable to PTSS given exposure to intersectional discrimination (e.g., LGBTQ+ racism, racial/ethnic heterosexism). Identity conflict (i.e., perceived incongruence between one's sexual and racial/ethnic identities) may link intersectional discrimination to PTSS. Using cross-sectional survey data from 295 bi+ POC (Mage = 27.6 years), we estimated three structural equation models to test associations between intersectional discrimination and PTSS severity (Model 1), provisional posttraumatic stress disorder (PTSD) diagnosis (Model 2), and PTSD symptom domains (intrusions, avoidance, negative alterations in cognitions and mood [NACM], arousal/reactivity; Model 3). Each model adjusted for exposure to potentially traumatic events (PTEs) and estimated indirect effects via identity conflict. Accounting for PTEs, intersectional discrimination was associated with higher PTSS severity, β =.21, p =.003, and all PTSD symptom domains, βs =.15-.21, ps =.005-.025, but not provisional PTSD diagnosis, β =.15, p =.071. Discrimination direct effects were nonsignificant (accounting for identity conflict); however, indirect effects via identity conflict were significant for PTSS severity, β =.11, p <.013 (Model 1), and avoidance, β =.13, p =.007, and NACM symptoms, β =.12, p =.005 (Model 3). Other indirect effects were nonsignificant. Findings highlight intersectional minority stressors as risk factors for PTSS among bi+ POC, above and beyond trauma exposure, which may inform trauma-focused treatments.

Objective: This study aimed to explore the psychosocial mechanisms contributing to burnout in women occupying high-responsibility caregiving roles, with an emphasis on emotional labor, institutional dynamics, and identity conflict. Methods and Materials: Using a qualitative exploratory design, semi-structured interviews were conducted with 22 women employed in leadership or supervisory positions within caregiving professions (e.g., healthcare, education, social work) across South Africa. Participants were selected using purposive sampling and interviews continued until theoretical saturation was achieved. Data were analyzed thematically using Braun and Clarke’s framework, supported by NVivo 14 software. Findings: Four major themes emerged from the analysis: (1) Emotional Labor and Compassion Fatigue, which encompassed empathic strain, emotional dissonance, and vicarious trauma; (2) Structural and Institutional Pressures, highlighting excessive workload, lack of resources, and gendered expectations in leadership; (3) Identity Conflict and Role Strain, which included work-life imbalance, internalized perfectionism, and identity fragmentation; and (4) Coping, Resilience, and Burnout Trajectories, where participants described both adaptive (e.g., mindfulness, peer support) and maladaptive (e.g., avoidance, emotional suppression) coping mechanisms. Emotional suppression, systemic neglect, and the invisibility of women’s labor emerged as key drivers in burnout progression. Conclusion: Burnout among women in high-responsibility caregiving roles is deeply rooted in psychosocial and structural contexts rather than individual weakness. Addressing this issue requires organizational reform, recognition of emotional labor, and the development of supportive policies that are gender-responsive and trauma-informed. This study contributes to a more nuanced understanding of the lived experiences of female professionals and underscores the urgent need for institutional interventions.

Purpose This study investigates the gender-specific challenges, organisational support measures, and job outcomes experienced by female professionals in the Sri Lankan construction industry. It addresses a critical knowledge gap by contextualising global gender equity discourse within a developing country setting, where socio-cultural norms and institutional limitations uniquely shape women's workplace experiences. Design/methodology/approach The study employed a quantitative research design to collect and analyse survey data from female professionals in the Sri Lankan construction industry. Statistical methods, including t-tests, ANOVA, and correlation analysis, were deployed to assess the prevalence of gender-related challenges, the adequacy of organisational support, and their associations with job stress, satisfaction, and turnover intention. Findings The results reveal that while overt discrimination is less commonly reported among office-based professionals, systemic barriers, such as limited career-aligned opportunities, work–life imbalance, and the ongoing need to prove competence, persist. These challenges vary significantly by role and career stage, with mid-career and executive women reporting greater concerns. Organisational support mechanisms, particularly flexible work arrangements, leadership advocacy for gender neutrality, and equitable promotion practices, are significantly associated with improved job outcomes. Notably, turnover intention remains high in technical roles despite moderate job satisfaction and low stress, suggesting a complex interplay of factors, including restricted career mobility and adaptive coping. Originality/value This study makes a novel contribution by empirically mapping the relationships between gender-specific challenges, support mechanisms, and job outcomes in a developing country context. It advances theoretical frameworks such as the role congruity theory and the job demands-resources model, while offering practical, context-sensitive recommendations for industry stakeholders and policymakers. The findings highlight the need for multi-level, career-stage-specific interventions to foster a more inclusive and sustainable construction workforce in Sri Lanka.

People of color with minoritized sexual identities (e.g., lesbian, gay, bisexual, queer) experience identity-based challenges from outside and within their communities. Through the integrative lens of minority stress theory and intersectionality, the present study examined identity conflict, also known as conflicts in allegiances-the perceived incongruence between one's sexual and ethnic identities-as a statistical mediator of the association between intersectional discrimination (heterosexist discrimination experienced within the Latinx community and ethnic discrimination experienced within the lesbian, gay, bisexual, transgender, and queer [LGBTQ +] community) and mental health outcomes (depression and anxiety). A cross-sectional sample of 452 Latinx sexual minoritized adults living in the United States participated in the study. The PROCESS macro (Model 4; Hayes, 2018) was used to test the hypothesis that heterosexist discrimination experienced within the Latinx community and ethnic discrimination experienced within the LGBTQ + community are associated with depression and anxiety indirectly through identity conflict. In each mediation model, outness to family was included as a covariate, along with participant age, education, generation status, and language preference. Approximately 37% of participants had clinically significant depression scores and 54% had clinically significant anxiety scores. As expected, experiences of intersectional discrimination (i.e., Latinx heterosexist discrimination and LGBTQ + ethnic discrimination) were indirectly associated with depression and anxiety through higher levels of identity conflict. Findings increase awareness of unique psychosocial factors that may underlie mental health inequities affecting Latinx adults with minoritized sexual identities. Such knowledge can facilitate the development of culturally responsive interventions that best support this diverse population by addressing intersectional minority stressors. (PsycInfo Database Record (c) 2025 APA, all rights reserved).

This study examines academic mental health and productivity through a systematic and thematic literature review of research published from 2019 to 2025, with a focus on the impact of COVID-19. Searches in Scopus, Ebsco, ProQuest, Science Direct, and Google Scholar identified key challenges, including stress, burnout, and work-life imbalances, which were exacerbated by the pandemic. Systemic barriers such as inadequate funding, fragmented support, and rigid institutional policies further disrupted academic productivity. Vulnerable groups, including academic mothers, doctoral candidates, minority students, and early career researchers, faced disproportionate burdens. Additionally, academic writing productivity declined, and excessive media use negatively impacted attention spans and mental health. While interventions such as peer support systems, flexible work policies, and co-designed mental health initiatives have been proposed, existing approaches remain fragmented and insufficient for long-term solutions and targeted interventions to improve academic mental health and productivity.

The growing demands on women in academia often come with significant mental health challenges. Balancing research, teaching, service, mentorship, and personal responsibilities places women, particularly those in higher education, at risk for stress, anxiety, burnout, and other mental health issues. These challenges are compounded by systemic barriers such as gender bias, work-life imbalance, and a lack of tailored support networks. As mental health needs increase, institutions are looking for effective ways to address these concerns. This chapter explores mental health support systems specifically designed for women in academia, with a particular focus on solution-focused therapy (SFT) as a practical and innovative approach to fostering well-being.

Background/Objectives: Physician burnout and mental health issues are widespread, with over 50% experiencing burnout and nearly 25% suffering from depression, trends that have worsened since 2018. High-demand specialties like urology face additional stressors, including increasing workloads and technological changes. Gender disparities further exacerbate these challenges, with female urologists reporting higher burnout and work–life balance struggles. To evaluate perceptions of work–life balance, career satisfaction, and workplace experiences among urologists worldwide, and to provide potential strategies to improve physician well-being, promote gender equity, and support the sustainability of urology. Methods: A web-based, cross-sectional survey was conducted from March to June 2025, involving urologists, residents, and fellows globally. The 30-item questionnaire covered demographics, working conditions, work–life balance, and gender-related workplace issues. Data were analyzed using descriptive statistics stratified by gender, age, role, and region. Results: We received replies from 390 doctors in urology. Work-related stress was reported by 87.4% (340). A total of 17.7% (69) felt their career progression to be fully compatible with their personal life, while 42.3% (165) perceived a significant imbalance. Female urologists experienced higher perceptions of inequality in career and work–life opportunities. Over 50% expressed willingness to reduce workload for family reasons, highlighting systemic barriers. Burnout was most prevalent among younger urologists (&lt;50 years), with persistent gender disparities across regions. Conclusions: Work–life imbalance and burnout remain major concerns for urologists globally, especially among female and early-career physicians. Addressing these issues requires institutional policies promoting flexibility, gender equity, and targeted support. Further research is needed to develop effective interventions to sustain a resilient urological workforce.

Counseling has been such a trend in 21 century, as a science that studied a human in psychology perspective. However, it appear with progressive touch, has affect in human mindset in every life that undertake. In 21 century development, many opinion and argumentation about counseling has an uniqueness in philosophy multicultural perspective that counseling has linkage with cultural and philosophy values in human it self, that make a new paradigm has been raise to the surface, such indigineous counseling and multicultural counseling perspective. Regardless with that paradigm, we can’t deny that basically all of science was from a human philosophy about their life with purpose to make understand and handle their life with solving a problems. But is there all of cultural and philosophy can be a such formulation to solve the problem? If cultural and philosophy values transform to such formulation as a science, is there a procedure and criteria to admitt that? Also if counseling only such philosophy or science, practical intervention, how to implemented in real life that has a multicultural and multivalues in philosophy of life? In this article, will describe such a synthesize about counseling as a science or practical science in education in multicultural philosophy paradigm and perception counselor about counseling profession.

Racially motivated hatred in America can be eradicated if explicitly recognized and condemned by all. In our roles as counselors and counselor educators, we hold power to influence the decision-making and actions of individuals, couples, groups, and families. These individuals then converse and interact with others. Dialogue is the first step to recognize and condemn racism and to assist historically marginalized populations. In the counseling profession, many excuse their decision not to act, citing their discomfort about broaching these topics or stating that they are unaffected by racial and social injustice. I am intentional about practicing authenticity, transparency, and accountability to support anti-racist practices. My competence in treating human pain and suffering impacts societal change.Authenticity is key. Authenticity is the ability to be aware of one’s feelings, not to present an outer façade. It involves being congruent in your expression of words and behaviors to genuinely express your feelings and attitudes (Rogers, 1956). Carl Rogers (1956) stated, “I have found this to be true even when the attitudes I feel do not please me, or do not seem conducive to a good relationship. It seems extremely important to be real” (p. 995). Most of my clients are Black. We talk about race-related stress, gender norms, expectations, and varying forms of discrimination quite often. If you are working with Black clients and these conversations do not come up, ask yourself, what am I doing wrong? When topics are controversial or sensitive, I ask clients, “Do you want me to be real? Or do you want fluff?” Many will choose the candid response. I have found that my clients appreciate my authenticity and, as a result, attribute more value to the therapeutic process.At your practice, a Black female client displays depressive symptoms. She expresses concern about her need to take on excessive amounts of responsibility, her time spent caring for others, and a lack of focus on her self-care. She struggles to prioritize her wants and needs. She asks you, as a counselor, to diagnose her main issue. As a therapist who practices within the theoretical orientations of Black feminism and intersectionality, I mention Black women’s cultural, gendered racial norms. I describe the conceptualization of the strong Black woman schema. The client now considers societal factors that influence her thinking and behavior. I then empower the client to reframe thinking and actions to promote wellness.A counselor’s lack of awareness about cultural differences and societal influences and failure to apply appropriate interventions are detrimental. Are you practicing within your scope? Differences in counselor factors (e.g., counseling technique, skill, cultural comfort, personal biases) are associated with treatment outcomes, rates of unilateral termination, the strength of the therapeutic alliance, and overall client satisfaction rates (Davis et al., 2016; Hook et al., 2016; Katz &amp; Hoyt, 2014; Owen et al., 2017). These factors contribute to varying levels of effectiveness among counselors. Clients, especially clients from historically marginalized and underserved populations, have a right to receive treatment by a counselor who can provide the best possible care.I have an implicit bias, an inherent mistrust of white people. As a counselor, I work with diverse clients. How do I manage this? I recognize my limitations. I check in with clients regularly to gain feedback on services, treatment, and overall satisfaction. Outside clinical supervision is an option for additional support. The client and I discuss referral if services are unhelpful and there is a lack of progress. I also do not deny services to white clients. Growth does not occur in seclusion or with avoidance of the problem. My knowledge of cultural competence and cultural humility was not enough to get to the root of my prejudice. Ongoing exposure, interactions, and dialogue with this population have started to shift my core beliefs.The pandemic and recent societal unrest galvanized me to action. I searched for research opportunities about multicultural topics and looked to join committees fighting social injustice for Black and brown people. After doing all these things, I reflected on my actions. External factors do not prove my value to the cause. Transformation starts within first and foremost. My rejection of gendered, racialized norms, of the status quo, and of hateful rhetoric is activism. I help members of Black and brown communities to love themselves when the outside world does not. I initiate frequent conversations to increase awareness and education about the injustices faced by People of Color and sexual minorities. My voice and determination are powerful tools to fight social injustice within a chaotic, uncertain, and frightening world.

I was in my mid-20s when I realized I was not white. Somewhere along the line, I had fooled myself into believing that my Filipina and Chinese identity was a passport to whiteness. The conditionality of my American identity became even more salient following the onslaught of anti-Asian rhetoric and COVID-19 racial discrimination that echoed the yellow peril myth from the late 19th century (Litam, 2020). On more than one occasion, I was told to go back to China. On several occasions, I was followed, shunned, or denied service. These experiences ripped away the illusion that my proximity to whiteness left me immune to racial discrimination.I received the same messages that many Asian American and Pacific Islander (AAPI) individuals internalize from their families. "Don't rock the boat." "Keep your head down." "Don't make waves." As a foreign-born Filipina woman, I also inherited a colonial mentality that perpetuated notions of anti-Blackness. My cousins enviously commented on my fair complexion and "good hair" while denigrating their own golden-brown skin. My elders discouraged me from playing outside to avoid becoming itim, Tagalog for black. I was in my early 30s when I fully understood how deeply the colonial mentality could sink into Filipino minds and actively worked toward a decolonized mindset. I humbly share my own journey and experiences to create space, offer compassion, and give permission to other AAPI individuals to identify, understand, and challenge the roles of intergenerational trauma, traditional cultural notions, and inherited sentiments of anti-Blackness to understand the effects of white supremacy in their own lives.The undeniable murder of George Floyd solidified the presence of two simultaneous pandemics: racism and COVID-19. Despite cultural messages that endorsed inaction, I felt compelled to mitigate the pain felt by my AAPI community and cultivate multiracial unity instead of waiting for others to do the work. I leveraged my privilege as a researcher and counselor educator to effect change. I challenged my counseling department to incorporate antiracist curricula, explore their own white fragility, and support faculty of Color. I published manuscripts that decolonized mental health practices for professional counselors working with AAPI and communities of Color in a post-pandemic reality. I expanded my research foci to encompass the effects of COVID-19 racial discrimination on AAPI well-being and the process of cultivating AAPI solidarity for the #BlackLivesMatter movement. I invite other researchers to become invested and involved with antiracism efforts by incorporating an intersectional lens and critical race perspective into their research.Professional counselors are called to interrupt their personal biases, challenge anti-Black sentiments, and mobilize toward thick solidarity. Thick solidarity is based on a radical belief that honors the inherent value of lives despite the impossibility of fully understanding or sharing in those lived experiences (Liu & Shange, 2018). Counselors must acknowledge the distinct experiences of Black oppression without being confused, hindered, or incapacitated by privilege guilt. I define privilege guilt as the experience of overwhelm following recognition of the profundity of Black oppression and simultaneous acknowledgement of one's own privilege(s) that results in inaction. Counselors can begin to move past privilege guilt and mobilize toward thick solidarity by standing with the Black community without centering non-Black voices. Ultimately, one does not need to share in the distinctness of Black oppression in order to fight it. Counselors must additionally recognize that white privilege does not need to be an induction of shame; is it not a great privilege to be able to leverage one's power in ways that lift up the humanity of others? Recognizing how simple everyday acts, like speaking up and taking action, can be grounded in thick solidarity represents an invaluable strategy to begin transcending privilege guilt.AAPI professional counselors can work toward multiracial unity by illuminating the history of Afro-Asian solidarity. These stories exist in the collective cultural memory but are not often recounted and risk being forgotten. Asian American liberation is directly tied to Black liberation. We must tell the stories of Yuri Kochiyama, Grace Lee Boggs, and countless others who were emblematic of solidarity, equity, and change. Finally, we must all challenge people-of-color blindness (Sexton, 2010), which ignores the systemic privileges and oppression that exist among different People of Color. Though we are all oppressed, we are not tethered to oppression in the same way.Counselors are encouraged to recognize how their intersecting identities maintain systemic oppression and effect change within their respective purviews. Actions can include supporting Black counseling professionals, students, divisions, private practices, and communities. Counselors must also cultivate compassion for ourselves and others. The journey toward cultural competence, thick solidarity, and multiracial unity takes emotional endurance, patience, and a lifelong commitment to learning. Though change takes time, baby steps are still steps.To my fellow AAPI counselors, I not only challenge you to rock the boat, I implore you to make waves. We must consider whether the cost of maintaining silence outweighs the continued oppression embedded in the status quo. We must recognize how the model minority discourse epitomizes the weaponization of our AAPI identities, and we can no longer allow ourselves to be pawns in this game of racial oppression. Let the waves of our voices, our actions, and our fortitude crash against institutionalized racism and wash away the pain of our own racial trauma. Rock the boat by challenging the status quo in your private practices, community agencies, and academic settings. Recognize that as AAPIs, we inherently benefit from notions of anti-Blackness and white supremacy. We occupy unique spaces and must commit to using our privilege to promote equity for ourselves and others. The call to action for AAPI professional counselors is clear: If enough of us rock the boat, we can make waves.

The purpose of the study was to learn how non-counseling-related professions have navigated the developmental issues the counseling profession has been facing such as (1) strengthening identity, (2) presenting as one profession, (3) improving public perception and advocacy, and (4) creating licensure portability. The researchers provide the narratives of six people from three non-counseling-related professions who have been instrumental in the development of their respective professions. The overarching open-ended research question posed was, “What is the narrative history of your profession?” Follow-up questions were used to explore specific challenges within their respective professions that may have been similar to the developmental issues within the counseling profession. The narrative inquiry study results provided four emergent themes of how the participants navigated their developmental issues: Quality Accredited Education; Professional Identity; A Link between Accreditation, National Certification, a State License; and United Advocacy.

Despite a large body of research about programs that bring together Palestinians and Israelis, little has been written about long-term full-time residential programs where participants from social groups in conflict live, study, and participate in full-time activities together. Sharón Benheim’s paper presents initial results of interviews conducted with alumni of the Arava Institute for Environmental Studies who completed their participation between five and twenty-five years ago. The voices of the alumni – not yet heard – enable us to understand the impact of learning to understand the other in conflict. The alumni interviewed described their belief in the possibility of a shared peaceful existence in a healthy environment – made so by working cooperatively on environmental challenges. They describe a lack of faith in the world around them – in their own government as well as the others. And yet, in spite of that despair, they continue in small or larger ways to promote the possibility. The paper describes how the alumni highly value the experience they have had at the Arava Institute, expressing, therefore, an underlying hope and a conviction to continue to in spite of everything.