A Phenomenological Analysis of Invisibility Among African-American Males: Implications for Clinical Practice and Client Retention

Abstract

Developing and promoting mental health services at the grassroots level while also maintaining a global perspective is, to say the least, an overwhelming task. The National Board for Certified Counselors' International division (NBCC-I) has responded to this task in two deliberate steps. Initially, NBCC-I collaborated with the World Health Organization's (WHO) Department of Mental Health and Substance Abuse to establish the global Mental Health Facilitator (MHF) training program. The MHF program addresses the international need for population-based mental health training that can be adapted to reflect the social, cultural, economic and political realities of any country or region. Once the program was effectively addressed by WHO and NBCC-I as a viable strategy to reduce mental health issues on a global basis, NBCC-I independently developed a curriculum and implementation method that has begun to make a promising global impact (

Black Existentialism: Extending the Discourse on Meaning and Existence

“…In addition, Black existentialism can engender what Vontress et al () stated is a recognition of the impact of idiosyncratic ethnic considerations within a marginalized population. Dowden et al () articulated that an inability to see Black people as racialized beings has resulted in feelings of both invalidation and invisibility. Hill‐Collins () purported that when not seen for who they are at a fundamental level (agentic), Black people then become outsiders, thus engendering isolation from the world.…”

“…As a school of thought, Black existentialism has emerged out of the hardships that were experienced by people of color from many corners of the world (e.g., France, Haiti, and Algeria) who were subject to colonization, marginalization, and inequity. Black existentialism has potential to move beyond traditional counseling philosophy and theory, which have been criticized for ignoring the unique experiences of Black individuals (Dowden, Gunby, Warren, & Boston, ). In addition to reestablishing Black existentialism within the counseling literature, we illuminate the underlying differences between Black existentialism and European existentialism.…”

Feeling out of (existential) place: Existential isolation and nonnormative group membership

“…Social psychologists have identified many outcomes that come with being part of the nonnormative culture, including feeling separate (Bosson et al, 2012; Murphy et al, 2007; Murphy & Zirkel, 2016), stigmatized (Brown & Pinel, 2003; Pinel, 1999; Steele & Aronson, 1995), 1 depersonalized (Judd & Park, 1988; van Prooijen & van Knippenberg, 2000), and ignored (Dowden et al, 2014; Franklin, 1999; Perez & Passini, 2012). Each of these consequences can feed directly into the outcome we concentrate on here: existential isolation.…”

Power, School Culture, and Exclusion: The Socio-Academic Realities of Four Under-Credited Black Male Youth

“…(group laughs) Who you yelling at?" Like other Black males, regardless of age, I interpreted this particular discretionary engagement method as a protective factor, and that Kicks would protect irs sense of self-worth (Dowden, Gunby, Warren, & Boston, 2014).…”

“…Students whose strengths are acknowledged and receive ongoing praise, support, and security want to succeed (Ladson-Billings, 1995;. Black males are slightly different in that, they use discretionary engagement methods to assess the authenticity of interactions with people they do not trust (Dowden, Gunby, Warren, & Boston, 2014). Whiz feels a sense of value with Mrs. Mable.…”