Diversity And Prejudice In The Society Of Contemporary Britain

Social Class Difference

Although human beings need to be in relationship with others, we are all unique and individual and there will be difference (Schneider, et al, 2015). Within the diverse society of Britain, many differences set us aside from each other which creates inequality (Gov.co.uk). This creates a range of causes and effects of prejudice, which can lead to discrimination (Levinson, 1950; Andrews, 2003) (see Appendix A). Braehler (2016) stated that, ‘prejudice always has the potential to cause harm’ (Equalityhumanrights.com).

Eurocentrism contaminates western culture with its historic and embedded beliefs of their own ethnic group being superior to others (Cousins, 2014); and Ethnocentrism creates a careless realism, which encourages a tendency to believe that, what we agree and disagree with, others also approve of - but this is untrue (Krüger and Clement, 1994).

Andrews (2003) argued that: ‘too many of our theories are Eurocentric, normative, bourgeois—or just prejudices dressed up as theories (Andrews, 2003, p.150). These trickle into many areas in society in forms of stereotyping and exclusion (Cooper, et al, 2013). Haslam, N. (2014) founded that: ‘In the UK “chavs” are sometimes described as aggressive, crude and feral’ (Haslam, 2014) (theconversation.com). Additionally, Gilligan (2010) argued that: ‘the key factor is not race, or faith, but class’ (telegrapth.co.uk) that causes inequality. For instance, The BMJ (2008) argued ‘against medical degree courses which deliberately lower entrance requirements in order to attract candidates from poorer backgrounds’ (BMJ, 2008) (see Appendix B).

Prejudice reaches further than all recognised areas (Cooper, et al, 2013). Allport (1979, quoted in Ponterotto, et al, 2006, p.11) defines prejudice as: ‘thinking ill of others without sufficient warrant’ (p.11). He claims that, people hold their individual opinions with high regard that remain within their own values (ibid). Which links to social identity theory in how individuals define their own identity by perceiving their own group with a positive bias, which creates oppression and a social hierarchy (Sidanius and Pratto, 1999)? Killeen (2008) stated that: ‘Those who discriminate can be entirely unaware of their behaviour and assumptions that underlie it and of its impact’ (Killeen, 2008).

Regardless to regulations to legally protect against discrimination, minority groups still receive discrimination irrespective to the ‘protection’ of the Equality Act 2010 (www.gov.uk) (see Appendix C). However, it is innate in human beings to feel prejudice, which is not always to be assumed as necessarily negative (Neuberg, 2005). Positive aspects can still exist to create inferior group divisions (Appendix B) (Whitely and Kite, 2010). MacFarlane (2008, quoted in Haugh and Paul, 2008, p. 171) concluded that: ‘each of us is embedded in a structural, cultural, and political existence’ (Haugh and Paul, 2008, p.171).

Psychologist Neuberg (2005) examined how prejudice is a hard wired in humans’ brains through evolution which acted as an adaptive response to keep ancestors safe in prehistoric times. Although prejudices are a central part of what makes us human, it does not mean that knowledge cannot mature and help reduce our responses (ASU Study, 2005). Society is no longer bound by class in ways that it once was - we are always evolving (Rabie, 2013) (Bbc.co.uk) (See Appendix H).

Social class accentuates how people feel limited in terms of opportunities and material resources; there appears stigma on how a person’s social class is perceived (Ballinger and Wright, 2007). Yet there is limited in-depth clinical research and evidence on how social class is identified within human experience (ibid). The Social Commissions Mobility Commission (2019) shows how ‘Inequality is now entrenched in Britain from birth to work, and the government needs to take urgent action to help close the privilege gap’ (Gov.uk).

As I researched prejudice, I became drawn to privilege which predominately appears to differ within social class. Within this umbrella, I wish to explore the prejudice; I may feel towards clients that I perceive as a lower social class than my own. Counselling is a regulated profession, however, Jackson (2018) discussed how research by Bond (BACP, 2018) argued that, the regulated environment may be too tightly regulated which ‘encourages defensive practice’ (Jackson, 2018, p.10).

For a Humanistic Counsellor to adhere to the Ethical Framework (BACP, 2018); he or she needs to ‘own his or her individual prejudices’ (Marshall, 2004, p.20). Thus, emphasise that ‘we need to put people, not the therapist, at the centre’ (Jackson, 2018, p.11). Edmund Husserl was the founder of phenomenology and Martin Heidegger created a legacy that brought ‘an existential turn with a central focuses on understanding existence’ (Langdridge, 2007, p. 12).

I collected my client for our first session. I immediately noticed her appearance, which appeared to me as unhealthy. I noticed a strong smell of tobacco, her manner loud-mouthed, she swore a lot. I noticed my prejudice in this. It appeared that, there was a difference between us. I often felt intimidated and threatened by her aggressive tone (Proctor, 2017). This was fully supported through supervision (Creaner, 2014). I also became aware of how she may perceive me (McLeod, 2013). I did not want her to feel threatened by what may have seemed to her as a perfect life sat there in my middle class privileged position, to try to reach her on a level of equality, I remained grounded in my Humanistic position to stay in contact with her (Rowan, 1993) (BACP, 2017).

Thus, developing anti-oppressive practice is mandatory (BACP, 2018). Wosket (2001) discusses how counsellors are reminded about their ordinary humanness and by helping power from the counsellor shift to the client, which is supported by Proctor (2017). He claims that: ‘the process of therapy aims to equalise any inequalities between the client and therapist in term of how much each can use their ‘power-from-within’ (Proctor, 2017, p.129).

I do not believe that, my initial prejudice interfered in any way, as I was aware and explored this in supervision (Etherington, 2004). Our therapeutic work progressed to long term.

I stereo type a person with these characteristics into a lower-class group. It is not about poverty or wealth; I do not look down on a person less fortunate financially. There is something around the non-conforming and rebelling against society’s norms and expectations that go against my ethical code and my learnt values from within my family system (Hedges, 2005). I may perceive a person from my phenomenological view going by appearance, which may look of antisocial manner to me. I have looked more deeply into my reactions and how I work with this when it arises (BACP, 2018). The prejudice is an instant thought, which means nothing other than a view as I accept as being human (Miller, 2011).

I trust that, it is natural for me to have these initial responses - I do not feed into these adversely. I accept my responses due to my lived adversity (Hedges, 2005). My Humanistic beliefs, personal principles and experience of human experience permits me to respect another person’s unique being (Whitton, 2006); which overrides any prejudice, which disappears as quick as it may have entered my awareness (Etherington, 2004). What matters is being aware of any prejudices, knowing why I have these and what I do with these (Etherington, 2004). Spinnelli argued that: ‘All reflections upon our lived experience reveal that existence is relationally derived’ (Spinnelli, 2015, p.75). It does not define the other person or fit/resemble to their truth – on the contrary my prejudice is there to protect me – although it feels primitive, it is a part of mine and all human beings existence (Schneider, et al, 2015).

My father’s profession enabled our family to live a relatively privileged life. However, this does not make me exempt from hardship nor does it make me superior over others, although, my prejudice and others prejudice can implement that feel. I do not perceive myself above others and recognise that, any initial prejudice is just a visage of a mixture of historic views, survival instincts and learnt behaviours - I believe in and strive for equality.

I experienced prejudice, when I arrived from Germany at age fourteen and started at a British comprehensive school. Being placed in a year below due to my language added to the difficulties of difference in maturity, there was also a race/cultural difference (BACP, 2018). I had not expected any prejudice on starting at a foreign school, coming from a friendly and accepting environment. My personal counsellor believed that, this was also a social class prejudice and discrimination (ibid). A majority of my peers, I perceived to be a lower class due to their behaviour, as opposed to those, I accepted to be members that appeared to fit my class group and accepted me.

I was mature for my age and came from a middle-class background with upper-class friends. I appreciate how I may have appeared different and how this can appear to be a threat to a group of people that differ. My resilience allowed me (I felt secure in my position having known the difference to how people can care for each other) to try to understand the pupils’ anti-social actions from their worldly views (Young, 1999). The pupils appeared to me from troubled homes, and my phenomenological view believed that they were projecting onto me their difficulties (Langdridge, 2007), which caused me to feel excluded and oppressed (Haugh and Paul, 2008).

Research shows evidence on the complexities of working with different class divisions within counselling as well as difficulties with ‘barriers to engagement in the therapy process’ (McLeod, 2013, p. 485) (See Appendix E). While a study by Thompson, et al, 2012) found that, class differences became aspects that facilitated the therapeutic relationship positively (McLeod, 2013).

A study by Ryan (2006, quoted in McLeod, 2013) found that, working class described middle class counsellors ‘as engaged in the use of class as a defence, to create an illusion of confidence, warding off fears of inadequacy’ (McLeod, 2013, p.486).

In conclusion, middle class appears to be a dominant group within Britain’s social class system, which is viewed as position of societal influence with power (Proctor, 2017). Considering that, thirty percent of the variables for successful outcomes depend on the relationship, there is limited research on human experience and how social class difference between client and counsellor may impact the work positively or adversely (Cooper, et al, 2013). There is a danger that, therapists reject these aspects or lack awareness which can cause oppression in the therapeutic work (Haugh and Paul, 2008). I agree with MacFarlane (2008), who advocates the idea that, the foundations that form the therapeutic work consists of equality and inequality, power, difference, and identity (Haugh and Paul, 2008). Therefore, more research is needed to show how it is achieved through the vast intricacy of difference, counsellors develop as good enough in promoting the client’s autonomy and the client is embraced with a sense of equality (Cooper, et al, 2013)

Becoming aware of my own privilege has also made me aware that my privilege may be preventing another person from this entitlement. I link this how we are all equal as human beings and how the things that define us can cause oppression (Haugh and Paul, 2008). Being more aware of my prejudice and the divide this brings between me and another person - this knowing in it decreases any risk to limiting any in depth human experience, personally and professionally, by recognising less likely to bring it into or allow it to impact the work and the same in my personal life (Braud and Anderson, 1998).

Bibliography:

• Aristotle, (1984). The ethics of Aristotle Arizona State University. “Prejudice Is Hard-wired Into The Human Brain, Says ASU Study.”