Mary A. Fukuyama

Cognitive Structures in Vocational Information Processing and Decision Making.

Abstract The present study tested the assumptions that the structural features of vocational schemas effect vocational information processing and career self-efficacy. One hundred ten male and female college undergraduates were placed into one of four groups based upon whether they were high or low along the dimensions of vocational differentiation and integration (HH, HL, LH, LL). Results indicated that effective vocational information processing was facilitated by well-integrated systems that processed information along fewer channels or dimensions. The importance of schematic organization on the self-efficacy of individuals with highly differentiated systems was also found. Vocational schemas become better organized as career identities develop. These findings underscore the importance of integration as a conceptual tool and call for the investigation of the differential utility of vocational interventions depending on the individuals stage of vocational development.

Cognitive structures in vocational development

Abstract The concept of vocational development is discussed in relation to structural changes which occur in the cognitive schemata individuals use to process vocational information. To determine the usefulness of this reasoning, a series of predictions was tested on a sample of 101 college undergraduates. Results indicated that vocational decision-making skills, career exploration, and career planning varied as a function of cognitive structure. Findings are interpreted as supporting the relevance of cognitive schemata to vocational development and are discussed in relation to the larger developmental literature. Directions for future research based on cognitive-developmental accounts of vocational change are also noted.

A Model for Bicultural Assertion Training with Asian-Pacific American College Students: A Pilot Study.

Abstract This article describes a pilot study of a bicultural assertion training group for Asian-Pacific American college students. Implications for culture-specific group work are discussed.

Cultural diversity in pastoral care.

SUMMARY Fukuyama and Sevig are counseling psychologists who have a particular interest in the integration of spirituality into multicultural counseling and training. In this article the authors address the complexity of integrating religious and cultural diversity and spirituality into chaplaincy care in the context of an increasingly diverse society. By posing a series of questions, the authors systematically clarify definitions and meanings of culture, spirituality, cultural diversity and multiculturalism, multicultural and spiritual competencies in counseling, and ethical considerations. The authors discuss clinical applications in the context of a “spirituality and health movement,” and provide suggestions for continuing professional development. The authors support the notion that multicultural engagement is spiritually synergistic, and en-courage health care providers to communicate across professional disciplines to broaden and enrich discourse on these topics.

Exploring the Intersections of Religion and Spirituality with Race-Ethnicity and Gender in Counseling

This chapter is based on multicultural counseling principles (Sue & Sue, Counseling the culturally diverse: Theory and practice. Wiley, 2008), on spiritual competencies (Savage & Armstrong, Developing competency in spiritual and religious aspects of counseling. In: Handbook of multicultural counseling competencies. Wiley, 2010) and the work of Cole (American Psychologist, 64(3): 170–180, 2009), and on intersectionality. Zinnbauer and Pargament (Journal of Counseling and Development, 78: 162–171, 2000) suggested that there are four worldviews that mental health professionals may hold towards religious beliefs and values in counseling. The two positions that are most compatible for working with R/S issues are the constructivist who sees beliefs as socially constructed by the individual and the pluralist who recognizes a spiritual absolute with multiple interpretations. The least compatible positions are the rejectionist who is antagonistic towards religion and the exclusivist who believes in absolute religious beliefs, i.e., that his or her belief is the only right way.