After several decades of slow progress, researchers are beginning to make advances in linking constructs based on the multicultural competencies tradition-especially those focused on qualities of the therapist-to therapy outcomes. The multicultural orientation framework was developed in response to several trends within the multicultural competencies tradition, with a particular emphasis on integrating the multicultural competencies tradition into research on psychotherapy process. We provide a narrative review of studies that include one of the three constructs (i.e., cultural humility, cultural opportunities, and cultural comfort) articulated by the multicultural orientation framework. Results indicate initial evidence linking multicultural orientation constructs to therapy outcomes (e.g., perceived improvement, racial/ethnic disparities in termination, and therapy alliance). Results also supported the social bond and social oil hypotheses from theorizing on humility. Implications for future research and therapy practice are discussed.
The study of positive psychology provides a strong opportunity for interdisciplinary work that integrates theorizing from theology and psychology of religion. The purpose of the current article is to provide a systematic review of empirical work on humility and religion/spirituality. We review definitions and key research questions that have driven work in this area, including work examining whether more religious people tend to be more humble, as well as work examining whether humility helps soften some of the ways that religion can lead to ideological conflict or entrenchment. We discuss key limitations from both a psychological and theological perspective before providing a research program to guide future work.
In three studies, we developed the Experiences of Humility Scale (EHS). In Study 1, we used exploratory factor analysis to determine the factor structure and to reduce items in a sample of undergraduates (N = 200). The EHS had four subscales: Other-orientation, Transcendence, Awareness of Selfishness, and Awareness of Egotism. Study 2 involved an experiment with a second sample of college students (N = 106) that provided initial evidence of construct validity. Participants assigned to a Meaning Condition (i.e., writing about a most meaningful event) reported lower levels of awareness of egotism and selfishness than did participants assigned to a Neutral Condition. In Study 3, with a third sample of college students (N = 155), we replicated the factor structure of the EHS using confirmatory factor analysis and evaluated additional evidence of construct validity. As predicted, the EHS subscales predicted constructs associated with spiritual connection and meaning. Likewise, providing evidence of discriminant validity, the EHS subscales were only moderately related to traits of humility, agreeableness, and neuroticism.
We investigated the relationship between self-reported multicultural competence and social issues awareness among school counselors and raters’ assessment of multicultural orientation skills (cultural humility and cultural comfort) using a recorded mock counseling session. Results revealed a positive correlation between multicultural competence and cultural comfort. However, findings demonstrated overestimated self-reports of multicultural competence compared to raters’ assessment of cultural humility. We discuss overreliance on self-report of multicultural competence and address implications for further research.
We used multiple regression analyses to explore ways that hope, resilience, and happiness influenced school climate among 380 Hispanic/Latinx students. The results suggested that hypothesized protective factors explained school climate to a greater degree among middle school participants ( R 2 = .23) when compared to those in high school ( R 2 = .13). Although hope positively influenced school climate for both groups, happiness and resilience were uniquely influential. We discuss considerations for classroom lessons and school-wide initiatives.
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