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Counselling Psychology Quarterly
ISSN: (Print) (Online) Journal homepage: www.tandfonline.com/journals/ccpq20
The broaching readiness framework: a path for
psychologists to embrace cultural opportunities
Charmeka Newton & Janeé M. Steele
To cite this article: Charmeka Newton & Janeé M. Steele (24 Jan 2025): The broaching
readiness framework: a path for psychologists to embrace cultural opportunities, Counselling
Psychology Quarterly, DOI: 10.1080/09515070.2025.2458034
To link to this article: https://doi.org/10.1080/09515070.2025.2458034
Published online: 24 Jan 2025.
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The broaching readiness framework: a path for psychologists
to embrace cultural opportunities
Charmeka Newton
a
and Janeé M. Steele
b
a
Counseling Psychology and Community Services Department, University of North Dakota, Grand Forks,
USA;
b
School of Counseling, Walden University, Grand Forks, USA
ABSTRACT
Broaching involves the intentional engagement of race, ethnicity
and culture (REC) in therapy, fostering deeper client self-disclosure
and strengthening the therapeutic alliance. Despite its benets,
many psychologists avoid broaching due to fear, discomfort, and
uncertainty, often exacerbated by limited training and personal
biases. To address these issues, this article introduces the
Broaching Readiness Framework, which emphasizes four key com-
petencies: self-awareness, cognitive reframing, discomfort toler-
ance, and education. A case vignette illustrates the framework in
action, and the paper concludes with recommendations for inte-
grating the Broaching Readiness Framework into clinical training
and supervision to enhance cultural competency and therapeutic
eectiveness.
ARTICLE HISTORY
Received 18 November 2024
Accepted 21 January 2025
KEYWORDS
Broaching; cultural
competency;
multiculturalism; cultural
opportunities; culturally
responsive care
In therapeutic practice, addressing racial and cultural issues is essential for fostering
a holistic understanding of clients, particularly in cases where racial or cultural stress
and trauma are central to their experiences (Hays, 2024; Newton et al., 2024; Wilcox, 2023).
A tool psychologists have to address issues of race, ethnicity, and culture is broaching.
First coined by Day-Vines et al. (2007), broaching refers to the clinician’s intentional
engagement in conversations regarding the client’s racial, ethnic, and cultural (REC)
background as related to their presenting concerns. Beyond this, broaching also involves
the psychologist proactively addressing REC dynamics within the therapeutic dyad, for
example, acknowledging dierences between the psychologist’s and client’s racial and
cultural worldviews in order to help create a more open and trusting therapeutic envir-
onment (King, 2022). In sum, then, the broaching approach acknowledges the signi-
cance of REC issues in both the client’s life and in the therapeutic relationship. In clinical
settings, the impact of this is profound – it validates clients’ experiences and leads to more
in-depth self-disclosures, greater retention in follow-up sessions, and increased satisfac-
tion with the counseling process (Day-Vines et al., 2021; Thompson & Jenal, 1994; Zhang &
Burkard, 2008).
Despite its critical importance, the psychological eld has signicantly overlooked
the topic of broaching. In particular, there is a noticeable lack of emphasis on prepar-
ing psychologists to broach REC topics condently and skillfully and there is also
CONTACT Charmeka Newton charmeka.newton@und.edu
COUNSELLING PSYCHOLOGY QUARTERLY
https://doi.org/10.1080/09515070.2025.2458034
© 2025 Informa UK Limited, trading as Taylor & Francis Group
a noticeable lack of psychological research on broaching. While psychological litera-
ture discusses “cultural opportunities” – moments in therapy when aspects of a client’s
background emerge and can be deeply explored to better understand their cultural
identities – there are few published articles that examine how psychologists broach
REC topics during these opportunities and their readiness to do so (Owen et al., 2016;
Trevino et al., 2021). Moreover, while terms such as “multicultural counseling” and
“multicultural counseling competence” similarly speak to the importance of cultural
sensitivity in the therapeutic process, scholars have noted that these constructs are
limited in their ability to address the anxiety and other complex emotions that are
often elicited while exploring REC during therapy (Hook et al., 2017). This gap in
psychological research and training leaves many professionals ill-equipped to engage
in meaningful conversations about race and culture, which are often integral to
a client’s lived experience and well-being. As the eld continues to evolve, it is
imperative that more attention be given to integrating broaching during cultural
opportunities into the curriculum and ongoing professional development so that
psychologists can better serve a diverse clientele and address these critical issues in
therapy.
In response to the need for greater training on how to navigate REC issues during
therapy, scholars have called for the multicultural counseling movement to shift
toward professional development and research that emphasize skill-based approaches
(Alberta & Wood, 2009; Chu et al., 2022; Priester et al., 2008). Collins et al. (2015)
further highlighted the need for mental health professionals to move beyond theore-
tical knowledge and develop practical competencies that can be applied in diverse
clinical settings. To date, however, no competencies to guide psychologists in navigat-
ing or initiating cultural opportunities exists. Hence, the Broaching Readiness
Framework is set forth in this paper.
The Broaching Readiness Framework is like acquiring a passport before embarking on
a journey to explore other cultures. Just as a passport grants permission to cross borders
and access new territories, the Broaching Readiness Framework oers competencies that
allow for the opening of dialogue across cultural dierences. Expanding Day-Vines et al.
(2020) multidimensional model of broaching, the framework more specically prepares
psychologists to journey in the direction of meaningful engagement, equipping them
with the tools to navigate sensitive topics with respect and curiosity. Without this “pass-
port,” the journey into cultural understanding may remain supercial, with missed oppor-
tunities for deep connection and genuine understanding, and at risk for cultural ruptures.
In essence, the Broaching Readiness Framework prepares psychologists to embark on
the lifelong journey toward cultural competence in therapy. It does so by emphasizing
dispositions and self-regulation skills such as self-awareness, discomfort tolerance, cog-
nitive reframing, and education, with the ultimate goal of preparing psychologists to
broach race and culture-related topics in a way that deepens the therapeutic alliance and
facilitates more meaningful conversations with clients. In the sections that follow, we
describe the multidimensional model of broaching (Day-Vines et al., 2021), which is the
theoretical frame undergirding the Broaching Readiness Framework, and discuss areas for
growth within the multidimensional model relevant to dispositions and skills necessary
for eective broaching. We then introduce the Broaching Readiness Framework, outlining
the core competencies of each area within the framework. Finally, a case vignette
2C. NEWTON AND J. M. STEELE
example is presented to illustrate the framework in action. The article concludes with
a discussion of the framework’s implications for clinical training and supervision.
Theoretical framework
The theoretical frame upon which the Broaching Readiness Framework is based is Day-
Vines et al. (2021) multidimensional model of broaching behavior. Broaching, by deni-
tion, is a consistent and ongoing commitment to addressing issues of race, ethnicity, and
culture within the therapeutic relationship (Day-Vines et al., 2007). Rather than viewing
the client’s presenting concerns in isolation, devoid of the nuances of their race, ethnicity,
and culture, broaching involves curiosity and essential questioning. For instance, within
the context of social anxiety treatment, a White psychologist might ask a queer Black man
how his racial identity and sexual minority status impact his fears of judgment or
embarrassment and consider how typical treatment interventions should be adapted
given his unique intersectional sociocultural context. Within the multidimensional model
of broaching behavior, four specic and distinct domains of broaching are outlined: (1)
intracounseling; (2) intra-individual; (3) intra-racial, ethnic, and cultural (intra-REC); and (4)
inter-racial, ethnic, and cultural (inter-REC). These domains are interconnected, allowing
psychologists to transition seamlessly between them based on their clients’ needs. The
intracounseling domain involves the psychologist acknowledging similarities and dier-
ences between the client and clinician’s REC identities and exploring how these identities
inuence interpersonal processes within the therapeutic alliance. The intra-individual
domain recognizes the multiple and intersectional dimensions of the client, such as
race, gender, class, socioeconomic status, religious aliation, sexual orientation, immi-
grant status, and occupation. The intra-REC domain focuses on within-group concerns,
exploring issues that may arise between the client and people with whom they share
group membership. Finally, the inter-REC domain addresses encounters with racism and
discrimination, as well as other forms of oppression that may create psychological distress
for the client (Day-Vines et al., 2021).
While the multidimensional model of broaching behavior provides insight into the
contexts in which REC concerns may be explored, the continuum of broaching styles
provides further insight into the types of clinician dispositions and behaviors that facil-
itate exploration of REC during therapy (Day-Vines et al., 2007). A psychologist’s place-
ment along this continuum varies depending on their emotional state and level of
multicultural competence. At the avoidant level, the psychologist may neglect or avoid
issues related to race and culture altogether. They may feel uncomfortable, unequipped,
or believe these issues are irrelevant to the therapeutic process. This approach can leave
clients from diverse backgrounds feeling unseen or invalidated and perpetuate the
minimization of their cultural experiences. At the next level, psychologists with an isolat-
ing broaching style might address race or culture, but in a compartmentalized or super-
cial way (Day-Vines et al., 2007). They may bring up cultural issues only when they are
directly relevant to the client’s presenting problems, without considering how racial and
cultural dynamics permeate all aspects of the client’s life. The isolating approach limits the
depth of discussion and may fail to create a fully inclusive therapeutic environment.
Unlike the previously mentioned styles of broaching, clinicians with a continuing/
incongruent broaching style intentionally aim to explore the connection between the
COUNSELLING PSYCHOLOGY QUARTERLY 3
client’s presenting concerns and issues related to race. They may frequently bring up
topics of REC during sessions and these broachers are typically eager to consider racial
factors and may exhibit elements of eective broaching. However, they often struggle
to translate this skill into eective therapeutic interventions and strategies. For these
therapists, broaching remains merely a skill (Day-Vines et al., 2007). Conversely, at the
integrated/congruent level, psychologists are more attuned to the impact of race and
culture on their clients’ lives and actively work to also incorporate this awareness into
the therapeutic relationship. Broaching is not just an occasional intervention but an
ongoing practice in which the psychologist regularly engages with cultural content,
viewing it as essential to the client’s overall well-being and growth. Psychologists at
this level create space for clients to explore their cultural identity and racialized
experiences openly and without judgment. Lastly, clinicians with an infusing broaching
style are similar to those at the integrated/congruent level, but view broaching as
a more of a lifestyle or way of being. They tend to engage with sociopolitical issues
and have a commitment to helping clients grasp and reconcile the implications of race
and representation (Day-Vines et al., 2021). These individuals have a profound dedica-
tion to social justice and equality that extends beyond the therapy room into their
personal lives.
Finally, in addition to identifying the various dimensions and styles of broaching, Day-
Vines et al. (2021) provided instructional recommendations for engaging in the broaching
process across four stages: (1) joining, (2) assessment, (3) preparation, and (4) delivery. The
joining stage is closely linked to Rogerian theory, which emphasizes rapport-building,
genuineness, empathy, and unconditional positive regard. Establishing a therapeutic
alliance is crucial at this stage. During the assessment stage, the clinician evaluates
whether broaching is necessary, considering six factors: multicultural case conceptualiza-
tion, racial identity functioning, other relevant intersectional identities, client readiness to
explore REC concerns, the strength of the therapeutic alliance, and clinician self-ecacy.
The preparation stage involves several steps. First, the clinician sets an internal intention
before verbalizing the broaching statement. Next, they develop the broaching statement
based on their observations and assessments. Then, the clinician makes a mental note of
the specic forms of oppression (e.g. colorism, racism, classism) experienced by the client.
Finally, the clinician proceeds with making the broaching statement, the delivery stage,
ensuring they are mindful of these considerations throughout.
Several studies have explored the ecacy of broaching as a technique in building
stronger therapeutic alliances (King & Borders, 2019; Lee et al., 2022). Similarly, Hook &
Watkins (2015) demonstrated that cultural humility, a key component of broaching (Day-
Vines et al., 2024), signicantly contributed to client satisfaction and therapeutic engage-
ment. Clients of color in particular appreciated when counselors acknowledged and
validated their experiences with race and culture. The study concluded that broaching
facilitated an environment where clients could openly discuss issues of racism and
discrimination, leading to more meaningful therapeutic outcomes (Hook & Watkins,
2015). Likewise, a study by Knox et al. (2003) found that psychologist-initiated conversa-
tions about race and culture led to productive discussions, especially when the client
experienced race-based stress. Psychologists who employed broaching techniques
reduced the stigma surrounding racialized experiences and created space for healing. In
sum, these ndings align with Day-Vines et al. (2021) emphasis on the need for clinicians
4C. NEWTON AND J. M. STEELE
to take the initiative in broaching topics related to race rather than relying on the client to
introduce them.
Needed expansion of the multidimensional model of broaching
As described in the previous section, Day-Vines et al.’s (2021) multidimensional model of
broaching has been instrumental in guiding clinicians on how to address sensitive topics
with clients. However, this model primarily focuses on the act of broaching itself, rather
than the requisite dispositions and self-regulation skills necessary for psychologists to
eectively engage in broaching. This oversight highlights the need for the Broaching
Readiness Framework, which supports psychologists in becoming adequately prepared to
broach sensitive topics and avoid creating cultural ruptures in the therapy dyad.
Day-Vines et al.’s (2021) multidimensional model emphasizes the importance of
broaching cultural and sensitive topics to build trust and rapport with clients. While this
approach is valuable, it assumes psychologists are inherently ready and equipped to
engage in such conversations. This assumption overlooks several critical factors.
Psychologists, like all individuals, have their own biases that can inuence their ability
to broach topics eectively. While bias may be evident to an outsider, the one holding this
bias may not be aware due to the nature of how the brain processes and categorizes
information (Steele, 2024b). Without addressing these biases, the broaching process can
be compromised. Moreover, eective broaching requires a deep understanding of cul-
tural, social, and psychological factors, and psychologists may inherently lack the neces-
sary knowledge to navigate these complex topics, leading to ineective or harmful
broaching attempts. Additionally, broaching sensitive topics is a skill that requires practice
and prociency, which psychologists need to develop and rene through training and
experience – something not addressed in the current model.
As previously mentioned, engagement in cultural dialogue during therapy is most
frequently conceptualized within the psychology literature as cultural opportunities.
Cultural opportunities in therapy are moments when a client’s beliefs, values, and racial
identity become focal points for exploration (Owen et al., 2016). When psychologists
follow the client’s cultural statements around these issues, they acknowledge the sig-
nicance of these aspects in the client’s life. Seizing these opportunities signals to the
client that their cultural background is important and should be addressed in therapy. The
body of research on cultural opportunities is growing, highlighting how cultural discus-
sions are (or are not) occurring in individual therapy (Anders et al., 2021; Drinane et al.,
2018; Owen et al., 2016). Scholars emphasize the importance of recognizing cultural
opportunities in individual therapy, noting that this awareness can be especially benecial
when addressing cultural factors for specic marginalized groups (Adams & Kivlighan,
2019; Gaord et al., 2019). Additionally, the benet of seizing cultural opportunities is
highlighted in the research as clients who perceived that their therapist missed cultural
opportunities to engage in salient conversation around REC reported worse therapy
outcomes (Owen et al., 2016). Therefore, as Trevino et al. (2021) pointed out, helping
psychologists gain the training and supervision in broaching is paramount to the devel-
opment of this skill.
Unfortunately, beyond the diculties with bias and poor cultural knowledge
described above, many psychologists and those in training may struggle with
COUNSELLING PSYCHOLOGY QUARTERLY 5
initiating conversations about race due to discomfort, fear of causing harm, or
uncertainty about how to approach the subject (Barraclough et al., 2024; Knox
et al., 2003; Steele, 2024a). This hesitation can stem from a lack of training, personal
biases, colorblind attitudes, or the broader societal discomfort surrounding discus-
sions of race (King & Summers, 2020). While extant research does a thorough job of
providing a model outlining the stages and core tenets of broaching, little is stated
concerning how one can overcome hesitancy to broach and build condence in
one’s ability to engage in this skill (King, 2021). While some instructional strategies
(Day-Vines et al., 2018) are provided for helping psychologists, the multidimensional
model lacks the ability to fully address the needs of psychologists who are not yet
ready to engage in the rst stage of joining but are working on their own internal
process of whether to broach or not. Thus, to overcome this limitation, psychologists
can benet from a framework that emphasizes competency domains that may need
to be reached before broaching during cultural opportunities. To address these
limitations, the Broaching Readiness Framework is set forth. This model focuses on
preparing psychologists to engage in self-awareness, cognitive reframing, discomfort
tolerance, and education.
The broaching readiness framework
The Broaching Readiness Framework is based on the premise that in order to engage in
eective cross-cultural dialogue and reduce cultural ruptures, which refer to a breakdown
in communication or trust related to cultural issues, certain prerequisites must be met
before addressing culturally sensitive topics (Gaztambide, 2012). These prerequisites
concern the psychologist’s ability to eectively manage fear and other dicult emotions
that arise when opportunities to explore culture occur (Steele, 2024a). Accordingly, the
framework sets forth four competencies designed to assist psychologists with the task of
self-regulating dicult emotions that may present as barriers to broaching during cultural
opportunities. Additionally, the framework suggests that an individual’s need for growth
within each domain of the Broaching Readiness Framework may depend on the clinician’s
competency with the population or topic. Essentially, a psychologist may feel comfortable
broaching in certain areas but in other instances may need continued development
within the competency domains identied by the Broaching Readiness Framework.
As an example, a psychologist who feels comfortable broaching REC topics with African
American clients may have already done the necessary dispositional groundwork through
graduate-level coursework, practicums, or personal life experiences. However, when
working with a client from a dierent culture within the Black diaspora such as
a Nigerian American, the same psychologist might need to rely on the Broaching
Readiness Model if they lack experience, training, or knowledge of the specic nuances
of Nigerian culture. Furthermore, while the competencies within the framework may be
approached sequentially during training and are described as such in the present article,
in practice, which level a psychologist needs to focus on will depend on their own
professional development and lived experience. For example, a psychologist may have
done the work in Level 1 Self-Awareness in graduate school but now needs to engage
with Level 2 Cognitive Reframing before broaching. Moreover, due to the developmental
and overlapping nature of the competencies, psychologists may observe inter-related
6C. NEWTON AND J. M. STEELE
growth and challenges across domains. For example, psychologists may have diculty
with Level 2 Cognitive Reframing and Level 3 Discomfort Tolerance without adequate
Level 1 Self-Awareness. Psychologists may additionally observe new insights and oppor-
tunities for growth within each domain as they obtain new professional and life experi-
ence despite having achieved gains in the past.
Figure 1 presents a conceptual illustration of the Broaching Readiness Framework. As
shown, the center of the model is cultural humility. Cultural humility refers to a way of
being that seeks to understand how culture inuences the worldviews of both the
psychologist and the client, and the dynamics within the therapeutic relationship (Hook
et al., 2017). Within the psychology literature, cultural humility has emerged as critical to
the development of strong working relationships, the reduction of cultural ruptures, and
eventual positive outcomes in psychotherapy, particularly with racial/ethnic and sexual
minorities, regardless of the psychologist’s own REC identities (Choe et al., 2024; DeBlaere
et al., 2023; Moon & Sandage, 2019; Teran et al., 2024). When psychologists have privi-
leged REC identities that are salient, they must understand the power attached to the
identity and strive to mitigate power dierentials by creating therapeutic environments in
which the client can develop authentically and be genuinely seen and known (Hook et al.,
2017). For psychologists with salient marginalized identities, cultural humility and broach-
ing conversations about REC can take on a distinct complexity (Choe et al., 2024; Moon &
Sandage, 2019). Bayne and Branco (2018), for example, highlighted that while BIPOC
clinicians often possess heightened awareness of systemic oppression and cultural
dynamics due to their lived experiences, these experiences do not automatically equate
to ease or uency in broaching across cultures. Instead, these clinicians must navigate
their own racial identities, cultural values, and biases, alongside their clients’ unique
experiences and perspectives. Cultural humility in such cases may include willingness to
explore dierences within the broader context of solidarity against systemic oppression,
as well as caution against the potential to act on assumptions or over-identify with client
(Bayne & Branco, 2018). In all cases, cultural humility should also include attention to
Figure 1. The broaching readiness framework.
COUNSELLING PSYCHOLOGY QUARTERLY 7
intersectionality (Crenshaw, 1989) and how holding multiple marginalized social identities
may inuence the worldview and lived experience of both the psychologist and the client
(Singh et al., 2020).
Given its centrality to fostering an inclusive therapeutic process with psychologists and
clients from all backgrounds, cultural humility is conceptualized as a cross-cutting dis-
position, relevant to each competency domain within the Broaching Readiness
Framework. The domains of the framework are: (1) Self-Awareness, (2) Cognitive
Reframing, (3) Discomfort Tolerance, and (4) Education. Each competency domain is
described in the sections below. Strategies to promote growth within each domain are
also provided and illustrated with examples, followed by a case vignette. Many of these
examples and the case vignette highlight race, as much of the extant broaching literature
focuses on this element of identity due to clinicians’ greater reluctance to discuss race
(King, 2021). Burgeoning research on broaching other elements of identity such as gender
(Erby & White, 2020), age (Ponce et al., 2024), and religion and spirituality (Moore et al.,
2024) is also highlighted to illustrate the Broaching Readiness Framework across culture.
Level 1: self-awareness: recognize and acknowledge fears of broaching
Competency 1: Psychologists/trainees develop self-awareness concerning their attitudes
and beliefs around race/ethnicity and culture so that they may identify bias, fears, and
other areas for personal growth.
The Self-Awareness domain of the Broaching Readiness Framework promotes the psy-
chologist’s awareness and reection on their own hesitation around discussing race,
ethnicity and culture. Competency 1, therefore, encourages an honest examination of
personal biases, fears, and areas of growth. Psychologists often feel concerned about
making clients uncomfortable or fear that they will be ill-equipped to handle these
conversations (Steele, 2024a). The self-awareness level can help psychologists recognize
why they avoid such topics. At this level, the individual is working on acknowledging the
power associated with their privileged statuses, including Whiteness, and engaging in
exercises to explore their positionality and how their corresponding worldviews aect
their perceptions of broaching.
For example, at the Self-Awareness level, a psychologist might engage in introspection
work to understand their racial identity development status, as racial identity develop-
ment has been linked with broaching behaviors (Day-Vines et al., 2022). This process
might involve examining their own racial identity through models such as Cross’ (1971)
Nigrescence model, Atkinson et al.’s (1998) Racial/Cultural Identity Development Model
(R/CID), and Helms’ (1995) White Racial Identity Development (WRID) model. By engaging
in introspection work with these models, psychologists can better understand their own
racial identity development, which is crucial for addressing their biases and fears. A White
American psychologist, for instance, who is in the disintegration stage of Helms’ (1995)
WRID model might be becoming increasingly conscious of their Whiteness and may
experience dissonance and conict between choosing between own-group loyalty and
humanism. Consequently, when issues of REC come up in the therapy dyad this individual
may be at greater risk to avoid these conversations for fear of saying the wrong thing.
These challenges may moreover be magnied due to issues of intersectionality. For
8C. NEWTON AND J. M. STEELE
example, a White psychologist with a minority gender identity and a cisgender psychol-
ogist of color may both hold attitudes and exhibit behaviors that pose challenges to
broaching REC with transgender people of color, such as minimizing racial identity issues
or denying, misgendering, sexualizing, or exoticizing transgender and nonbinary identity
(Erby & White, 2020). Apprehension and dissonance due to these attitudes or dicult
emotions that arise when working with these clients may similarly cause these clinicians
to avoid REC during therapy.
Individuals who are at the Self-Awareness level of the Broaching Readiness Framework
might benet from working through their dissonance by engaging in reection activities
such as self-reective journaling. Reading scholars of color, informal self-assessments and
privilege inventories, and formal assessments like the Harvard Implicit Association Test
(IAT) are also useful at this stage. While there are limitations to the awareness that may
achieved through self-reection alone (Holroyd, 2015), ideally, this kind of introspection
can help one identify areas of growth that when attended to, would allow them to
become more eective and inclusive in their therapeutic practices, ultimately beneting
their clients and fostering a more equitable therapeutic environment. For example, data
obtained through empirically validated measures such as the IAT that use response
latency to uncover implicit bias may provide the impetus for more honest reections
concerning one’s attitudes and beliefs about elements of identity measured by the test
such as race, gender, religion, sexuality, or weight (Steele, 2024b). Greater awareness
could then be developed concerning how those attitudes might pose challenges to
broaching within those populations.
Level 2: cognitive reframing: shift perspective to view broaching as a positive
therapeutic tool
Competency 2: Psychologists/trainees manage cognitive dissonance and other uncom-
fortable psychological states using cognitive reframing of negative thoughts associated
with broaching, challenging negative or avoidant thoughts, emotions, or behaviors
elicited during cultural opportunities and cross-cultural dialogue.
The Cognitive Reframing level of the Broaching Readiness Framework focuses on helping
psychologists to view broaching REC as an essential and positive aspect of therapy. Rather
than seeing it as something potentially harmful or awkward, they start to view it as a way
to deepen understanding, validate their clients’ experiences, and build a stronger ther-
apeutic relationship. This mental shift empowers psychologists to approach the topic with
a more open, non-defensive attitude. It is during this stage that psychologists are asked to
think about the negative assumptions concerning broaching identied at Level 1.
Negative assumptions impact how we respond to the world and others (Beck, 2020).
For example, negative assumptions about broaching, particularly in psychotherapy, typi-
cally reect deeply held beliefs a person may have regarding the act of bringing up
dicult or sensitive topics such as race, racial trauma, or other identity-related issues.
These beliefs can hinder both clients and therapists from eectively engaging in impor-
tant conversations. Addressing these negative assumptions involves the psychologist
doing the work to reframe negative thoughts about broaching and developing thoughts
where broaching is seen as essential for deeper understanding and healing. Challenging
COUNSELLING PSYCHOLOGY QUARTERLY 9
these beliefs through education, reective practice, and commitment to cultural humility
can help therapists feel more condent in broaching these important conversations.
To modify their negative assumptions, psychologists at this level can also
engage in metacognition work where they begin to think about their thoughts
concerning broaching. Traditional cognitive restructuring techniques can assist in
this process. For example, psychologists can use Socratic questioning techniques to
examine the central thoughts interfering with their ability to initiate discussions
about race, ethnicity, and culture. Socratic questioning refers to the structured and
successive use of open-ended questions to help individuals examine their
thoughts, develop new viewpoints, and solve problems (Beck, 2020). To identify
their troubling thoughts and feelings, psychologists can ask themselves questions
such as, “What is going through your mind, what are you thinking?” “What is
upsetting about this thought?” and “What emotions do you feel?” To challenge
unhelpful thoughts once they have been identied, they can ask themselves
questions such as “What evidence do I have for this thought?” “What evidence
do I have against this thought?” and “Based on the evidence, what’s another way
to look at this?” (Beck, 2020).
As an example, Ponce et al. (2024) reported that clinicians often lack skills and comfort
when treating older adults facing common challenges in lifespan development.
A younger psychologist working with an older adult experiencing social isolation due to
retirement and physical limitations, for instance, may have thoughts such as, “This client
might see me as too young to understand their loneliness and the challenges that come
with aging” “They may not fully trust my ability to help” “It would be embarrassing if they
were to challenge me” and “It would be better if I focus on their feelings without bringing
up their age.” However, upon examining evidence for these thoughts using Socratic
questioning, the psychologist may realize thinking errors such as mind reading and
catastrophizing. Adhering to the Level 2 competency, they could then replace their
negative thoughts with a thought that recognizes the value of broaching relational
dynamics within the therapeutic dyad, for example, “Broaching can help me discover if
the client perceives any barriers to my age so that we can work through them.”
Level 3: discomfort tolerance: embrace discomfort and vulnerability
Competency 3: Psychologists/trainees utilize emotional self-regulation techniques to
increase their tolerance of uncomfortable emotions elicited before or during broaching,
embracing their discomfort and vulnerability.
Despite extensive training, discussing REC can still evoke signicant discomfort (Bayne
& Branco, 2018). The Discomfort Tolerance level encourages psychologists to lean into
this discomfort, accepting it as an integral part of the process, and to utilize self-
soothing tools. Practicing mindfulness and grounding techniques such as deep breath-
ing and progressive muscle relaxation can help therapists remain present and manage
anxiety. Broadly, mindfulness may be dened as being alert to the present moment
with openness and non-judgmental acceptance (Kabat-Zinn, 2015). More specically,
mindfulness refers to various skills that help individuals to (1) redirect their attention,
(2) separate themselves from their thoughts, (3) accept and allow their thoughts to
10 C. NEWTON AND J. M. STEELE
ow freely, and (4) strengthen the part of oneself that notices what one is thinking or
feeling (Harris, 2019). Within the past decade, mindfulness has been increasingly
recognized for its ability to support clinicians in managing dicult emotions that
arise during the development of multicultural counseling competence (Campbell
et al., 2018; Ivers et al., 2016; Martinez & Dong, 2020). Research has shown that loving-
kindness meditations, for example, have positive outcomes in reducing stress and
enhancing emotional regulation in multicultural therapy contexts (Lueke & Gibson,
2015).
Self-compassion is also crucial at this level. A compassionate stance which recognizes
that discomfort is a natural part of growth can help reduce self-criticism. For instance,
research on broaching among psychologists of color has found that some of these
clinicians may second guess themselves and wonder about missed opportunities to
broach with clients (Bayne & Branco, 2018). Using self-compassion, these psychologists
might arm themselves with a statement that acknowledges their emotions, reects
kindness, and honors the diculties most clinicians have with this skill, for example, “It’s
okay to have moments of doubt. I’m doing the best I can in each session, and even if I miss
an opportunity, I can learn from it and approach the next one with more awareness and
care.” Peer support groups, which are also compassionate in nature, may additionally
provide a sense of community and opportunities for mutual learning, while regular
supervision or mentorship oers guidance and reassurance, helping psychologists man-
age their discomfort more eectively. Moreover, role-playing dicult conversations can
also build condence and mitigate discomfort, especially when practiced with a peer or
colleague, allowing psychologists to acknowledge, address, and get feedback concerning
their discomfort in a supportive environment (Newton et al., 2024).
Level 4: education: increase competence through ongoing learning and training
on broaching
Competency 4: Psychologists/trainees engage in ongoing education and professional
development to support the development of cultural knowledge pertaining to margin-
alized social identities, power, privilege, and oppression and use that knowledge to
conceptualize the client’s presenting concerns or dynamics in the therapeutic
relationship.
The Education stage emphasizes the importance of education and training on broaching.
At this level, psychologists equip themselves with knowledge about cultural humility,
appropriate language, and the multidimensional model of broaching behavior developed
by Day-Vines et al. (2021). Psychologists working in this level engage in ongoing training,
including workshops, seminars, and courses, to develop practical skills and knowledge.
Additionally, they stay informed by reading relevant literature, such as books, research
articles, and case studies, which provide education about broaching.
At the Education level, psychologists also educate themselves on pivotal questions
concerning specic skills associated with broaching. Accordingly, they ask themselves
questions such as “How can I assist clients in sharing their cultural identities?” “What
methods or interventions can I use to encourage clients to explore how race and culture
specically inuence their presenting concerns?” and “How should I inform clients about
COUNSELLING PSYCHOLOGY QUARTERLY 11
the intent to explore cultural aspects throughout therapy?” (Newton et al., 2024).
Consideration of how to address the intersecting identities of clients to understand
them holistically is also crucial at this level. By engaging in training, reading relevant
literature, reviewing case vignettes, and practicing broaching, psychologists build the
skills needed to approach conversations about REC and intersecting identities with
greater condence and care.
A clear example of an element of identity that may intersect with other aspects of
culture is religion and spirituality. According to Moore et al. (2024), 85 percent of the world
identies as religious. Moreover, this element of identity often holds particular signicance
among BIPOC communities. Yet, religion and spirituality are often excluded or only super-
cially addressed during graduate training. However, education on specic religious and
spiritual competencies can reduce apprehension psychologists may experience as it relates
to broaching this topic during therapy. Moore et al. (2024), for example, suggested that by
learning interview techniques to ascertain clients’ religious and spiritual perspectives,
clinicians may be able to more comfortably broach issues such as disconnect and conten-
tion that may arise between the client and people with whom they share common
religious and spiritual beliefs and values. This example illustrates how education may
help psychologists build the skills needed to broach the complex dynamics of identity in
therapy, ultimately fostering a more inclusive and supportive therapeutic environment.
Case vignette
Emily is a White American therapist in her late 30s who has been practicing therapy for 5 years.
She works predominantly with White American clients and occasionally has clients of diverse
racial and ethnic backgrounds. She has historically avoided directly broaching race and
identity-related issues in therapy sessions. Her client, Tasha, is a 25-year-old Black woman,
seeking therapy for anxiety and stress management. During one session, Tasha shares that she
feels overwhelmed at work and that she is one of two Black people at her company. The
paragraphs below discuss how the therapist Emily may apply the Broaching Readiness
Framework to overcome her resistance to broaching in this case.
Level 1: self-awareness
After the session, Emily admits that she feels anxious when she considers bringing up race
with Tasha. She reects on why she hesitates and realizes that her fear of oending Tasha
or saying the wrong thing holds her back. She begins self-reective journaling to better
understand her own racial identity using Helms’ WRID model, which she learned about
during graduate school. Emily recognizes that she is in the disintegration stage, where she
experiences discomfort and conict between her growing awareness of systemic racism
and her loyalty to her own White identity. She decides to take an Implicit Association Test
(IAT) to also explore any unconscious biases she might have. Through this process, she
identies a subtle discomfort with her own racial identity and the fear of making race-
related mistakes in therapy. To address these issues, she enrolls in an implicit bias training
and begins working with her own therapist to discuss these issues, where she acknowl-
edges the fear of being perceived as incompetent in addressing race-related topics. As
12 C. NEWTON AND J. M. STEELE
a result, she decides to work more directly with her thoughts, identifying and challenging
her negative assumptions around broaching topics of race.
Level 2: cognitive reframing
Emily has realized that her avoidance of broaching race is grounded in the negative
assumption that she will be perceived as being incompetent or lacking knowledge.
Through supervision and reective practice, she begins to challenge this belief. She
reframes broaching as a positive therapeutic tool that can deepen the therapeutic
relationship and help Tasha explore how race may be inuencing her anxiety and that
by broaching, she can actually be seen as more competent. Emily starts thinking about
broaching as a skill rooted in competency, and as an opportunity for Tasha to share her
full identity. Emily begins asking herself, “What if bringing up race helps Tasha feel seen
and heard in a way that could relieve some of her anxiety?” This cognitive shift helps Emily
view broaching as a way to validate Tasha’s experiences rather than something to fear.
Level 3: discomfort tolerance
Despite her cognitive shift, Emily still feels discomfort about broaching race in therapy.
She acknowledges this discomfort and chooses to lean into it rather than avoid it. To
manage her anxiety, she practices mindfulness techniques like deep breathing and
engages in self-compassion exercises, reminding herself that feeling uncomfortable is
part of the learning process. Emily joins a peer support group where she role-plays
broaching conversations with colleagues and where she can implement her discomfort
tolerance skills. She practices bringing up race in mock sessions, receives feedback, and
she monitors her physiological responses when she brings up race. Emily works actively to
ground her body when she feels nervous about bring up REC issues during her mock
sessions. Emily also engages in supervision, where her mentor helps her explore strategies
to maintain a safe and open environment for Tasha during these conversations.
Level 4: education on broaching
To further increase her competence, Emily attends a workshop on cultural humility and
broaching strategies based on the multidimensional model of broaching behavior (Day-
Vines et al., 2021). She learns specic techniques for introducing discussions of race in
a client-centered way, such as asking open-ended questions about how clients’ cultural
identities may inuence their presenting concerns. Emily also reads research articles on
the impact of race and culture on mental health and therapy. She explores the question,
“How can I assist clients like Tasha in exploring how race and culture impact their
experiences?” She educates herself on intersectionality and reects on how Tasha’s
identity as a Black woman intersects with her experiences of anxiety in the workplace.
With this newfound knowledge, Emily feels better prepared to approach broaching as
a therapeutic tool and to work within Day-Vines et al.’s (2021) model. She plans to
integrate this knowledge into her ongoing work with Tasha, ensuring that the conversa-
tions are respectful, empowering, and guided by Tasha’s needs.
COUNSELLING PSYCHOLOGY QUARTERLY 13
Implications and future directions
The Broaching Readiness Framework has signicant implications for therapeutic practice.
By providing a structured approach to developing competencies for broaching, psychol-
ogists can better prepare to engage in meaningful conversations about race, ethnicity,
and culture. This preparation can enhance therapeutic alliances, increase client retention,
and improve client satisfaction, as clients feel acknowledged and respected.
However, while self-awareness and metacognition are foundational to personal
and professional growth, strategies like journaling and self-reection may not guar-
antee the identication or eradication of biases. Research indicates that self-
reection can enhance awareness, but it is not a standalone solution for complex
challenges like bias reduction (Lilienfeld & Bastereld, 2020). To address this limita-
tion, it is important to complement self-reective practices with empirically sup-
ported methods, such as seeking feedback through reective supervision and
consultation, engaging in experiential learning, building responsiveness through
personalized training, and utilizing behavioral measures (Lingras, 2022; Stige et al.,
2024). Feedback from trusted colleagues or mentors can provide external perspec-
tives that challenge assumptions. Moreover, structured activities like cultural immer-
sion or perspective-taking exercises can enhance understanding in ways that
journaling alone cannot. Behavioral measures, such as tracking changes in actions
and decisions over time, oer a more objective gauge of progress in addressing
biases.
Future directions for the framework include conducting empirical studies to validate
its eectiveness, developing comprehensive training programs, integrating the frame-
work into supervision and mentorship practices, and creating assessment tools to
measure clinician readiness and competence in broaching. These steps can promote
more inclusive and eective training and supervision practices, ultimately leading to
better outcomes for clients from diverse backgrounds. Encouraging professional orga-
nizations to adopt supportive policies that promote the use of the Broaching
Readiness Framework can drive systemic change. Advocacy eorts can focus on
integrating the framework into accreditation standards, continuing education require-
ments, and ethical guidelines. Promoting interdisciplinary collaboration can enhance
the framework’s eectiveness. Psychologists can work with professionals from other
elds, such as social work, education, and healthcare, to develop holistic approaches to
broaching that address the diverse needs of clients. By addressing these implications
and future directions, the Broaching Readiness Framework can contribute to a more
inclusive and eective therapeutic practice.
Conclusion
In conclusion, the Broaching Readiness Framework oers a vital tool for enhancing
therapeutic practice by equipping psychologists with the skills necessary to engage in
meaningful conversations about race, ethnicity, and culture. This framework addresses
a critical gap in the literature by providing a structured approach for psychologists and
trainees who are uncomfortable broaching. By emphasizing self-awareness, cognitive
reframing, discomfort tolerance, and education, the framework prepares therapists to
14 C. NEWTON AND J. M. STEELE
navigate sensitive topics with respect and curiosity, ultimately fostering deeper thera-
peutic alliances and more meaningful client interactions. Moreover, the adoption of the
Broaching Readiness Framework can lead to signicant improvements in client satisfac-
tion and retention, as clients feel their whole selves are acknowledged and respected.
Integrating this framework into clinical training and supervision can also promote a shift
towards skill-based approaches in multicultural training, encouraging professional
development.
Disclosure statement
No potential conict of interest was reported by the author(s).
Notes on contributors
Charmeka Newton, PhD, is a Clinical Assistant Professor in the College of Education and Human
Development at the University of North Dakota’s Counseling Psychology and Community
Services Department. She received her doctorate from Western Michigan University and is
a licensed psychologist. Her areas of expertise and research interests include multicultural
counseling, antiracism teaching, positive racial identity development, and research methods.
She currently serves as a clinical supervisor for graduate-level practitioners and students.
Janeé M. Steele, PhD, is part of the core faculty in the School of Counseling at Walden University. She
received her doctorate from Western Michigan University and is a licensed professional counselor.
Steele is also the owner of Kalamazoo Cognitive and Behavioral Therapy, PLLC, where she provides
therapy, supervision, and training in CBT. Her research and professional interests include counselor
training, social justice advocacy, and culturally responsive treatments in therapy.
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