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Article

Multicultural Responsiveness with Newcomer Youth: A Counsellors’ Perspective

by
Michelle Zak
1,
Linnea Francesca Kalchos
2,* and
Anusha Kassan
2
1
Department of Educational Psychology, Werklund School of Education, University of Calgary, Calgary, AB T2N 1N4, Canada
2
Department of Educational and Counselling Psychology, and Special Education, Faculty of Education, The University of British Columbia, Vancouver, BC V6T 1Z4, Canada
*
Author to whom correspondence should be addressed.
Youth 2025, 5(4), 102; https://doi.org/10.3390/youth5040102
Submission received: 18 July 2025 / Revised: 28 August 2025 / Accepted: 22 September 2025 / Published: 28 September 2025
Review Reports Versions Notes

Abstract

This descriptive phenomenological study investigated counsellors’ perceptions of their multicultural responsiveness and related counselling competencies. Accordingly, we employed a phenomenological research design to investigate these perceptions. Our study focused on 15 participants located in Canada between 25 and 60 years old, all with over three years of experience working in immigration. They completed a 90 min, in-depth, semi-structured qualitative interview about their perceptions of their cultural competence while working with newcomer youth. Results were developed to include four significant categories highlighting the critical role of counsellor awareness, knowledge, and skills, as well as the multicultural counselling relationship. These findings highlight the way multicultural counselling competencies need to be targeted when working with young newcomers in their host country. Implications for practice, training, research, and policy are presented.

1. Introduction

Migration to North America has more than doubled in the last 30 years, with Canada receiving the largest number of resettled refugees in the world in 2022 (International Organization for Migration, 2024). Newcomer youth (aged 15–30), broadly considered to be adolescents who have migrated to a new country, whether as immigrants, refugees, or international students within the last five years, represent a significant subgroup within this increasing flow of newcomers to Canada (Immigration, Refugees, and Citizenship Canada, 2018; United Nations Department of Economic and Social Affairs, 2008). As this group grows, children and youth with an immigrant background will represent 39–49% of the total population of Canada by 2036 (Statistics Canada, 2017). These numbers highlight a growing need for various types of service providers (e.g., settlement counsellors, school-based counsellors) to be knowledgeable about newcomer youth’s post-migration stressors, developmental changes, sense of autonomy, and struggles associated with navigating their multiple, intersecting cultural identities (Ellis et al., 2011; Kassan & Sinacore, 2016; Masten & Coatsworth, 1998). How newcomer youth navigate post-migration challenges and stressors will influence their ability to successfully integrate and thrive in their new country, and thus it is important to provide counselling services employing multicultural counselling competencies to attend to their needs.

1.1. Multicultural Counselling Competencies with Counsellors

Multiculturalism as a recognition of diverse social locations and worldviews has long been internationally recognized as a priority in counselling psychology, and it has informed research and practice over time (Hall, 2022). Building on this research, Sue et al. (1992) were the first to put forth a comprehensive model of multicultural counselling competencies (MCC) where counsellor competence includes awareness (identification of biases and assumptions), knowledge (understanding clients’ cultural backgrounds), and skills (utilizing culturally appropriate interventions). This model evolved in North American counselling and was defined by the American Counseling Association to focus on beliefs, knowledge, skills, and action for counsellors, and client worldview, counselling relationship, and counselling and advocacy related to interventions (Bathje et al., 2022; Ratts et al., 2016). In addition, building a culturally responsive counselling relationship has also been identified as an important starting point for counsellors to build MCC (Brown et al., 2014; Gay, 2002; Collins & Arthur, 2010; Sodowsky et al., 1994). Advocacy as a social justice competency in MCC has also emerged in recent studies (Collins & Arthur, 2010; Presseau et al., 2019; Ratts et al., 2016).
Current models of multicultural responsiveness have brought together this complex set of competencies to provide holistic counselling experiences to diverse clients. We draw from these models to consider the MCC of counsellors working in the diverse landscape of Canadian immigration. Research in MCC has been conducted with both adults and young adults, with recent work aiming to develop frameworks for culturally sensitive work with children and adolescents (e.g., Kassan & Sinacore, 2016; Liu & Clay, 2002; McMahon et al., 2014; Yeh & Kwan, 2010). These frameworks encourage counsellors to move beyond individual considerations towards understanding clients in the context of communities and systems (Li et al., 2017; Wilcox et al., 2024). For example, recent models of MCC focus on moving beyond core competencies to use cultural information in the service of improving client care through efforts towards social justice and decolonizing counselling practices (Mollen & Ridley, 2021; Ridley et al., 2021; Stewart, 2014). Decolonizing counselling psychology refers to acknowledging, contextualizing, and deconstructing ongoing processes of transnationalism, multiculturalism, settler-colonialism, migration, and globalization that are shaping the lives of clients, counselling processes and research in psychology (Moodley et al., in press; Rogers et al., 2024). We are interested in models of MCC which focus on critiquing these systems, prioritizing client voices, and actively integrating anti-racist, feminist, anti-colonial, and Indigenous perspectives to effectively meet the needs of diverse newcomer communities (Comas-Díaz et al., 2024; Macleod et al., 2020). Training models have followed similar pathways towards decolonizing practice and training MCC among new counsellors (Chu et al., 2022; Cohen et al., 2022; Irvine et al., 2022; McCubbin et al., 2023; Presseau et al., 2019; Sahu et al., 2024). At the same time, much of the research on MCC has focused exclusively on the perspectives of counsellors working with the general population, often without attention to the needs of newcomers and more specifically newcomer youth (Bathje et al., 2022; Nadeau et al., 2017; Placeres et al., 2022). These studies have drawn attention to the need to improve culturally responsive (Gay, 2002) counselling when working with children and adolescents, and particularly newcomer youth, who bring unique experiences and needs to the counselling relationship.

1.2. Integration Needs of Newcomer Youth

The growing newcomer youth population within Canada also presents a need for service providers to improve current support systems and counselling practices for newcomer youth. Newcomer youth have unique needs during integration and thus require counselling practices that are responsive to their contexts (Burgos et al., 2019; Crooks et al., 2021; Gallucci & Kassan, 2019; Kalchos et al., 2022; Kassan & Mukred, 2022; D. J. Smith et al., 2022). For example, schools play an important role in shaping the integration experiences of newcomer youth, but they often face challenges in this setting, such as racism, isolation, linguistic and social exclusion, academic disadvantage, and marginalization (Gillespie et al., 2025; Guo-Brennan & Guo-Brennan, 2021; Oikonomidoy, 2015; D. J. Smith et al., 2022). Despite these challenges, newcomer youth continue to face significant barriers to accessing support services in schools and the community (Kalchos et al., 2022; Stermac et al., 2013). One study revealed that service barriers for newcomer youth and their families included poor services and funding, complex systems, a lack of cultural competency and diversity of service providers, and conflicting priorities with settlement needs (Sim et al., 2023). Researchers have posited that counsellors need to consider the cultural contexts of their clients to understand newcomers’ lived experiences and select culturally appropriate interventions, and this remains important for working with newcomer youth (Collins & Arthur, 2018). Moreover, newcomer youth demonstrate resilience and motivation despite the complexities of integration, and counsellors can play a role in supporting their own advocacy and goal-directed transition projects (Selimos, 2022; A. C. Smith & Crooks, 2023; Young et al., 2023). As such, understanding the role of MCC among counsellors working with newcomer youth is necessary to improve counselling services and address complex needs for this unique group.

1.3. Rationale for the Current Study

Building on these identified needs and theoretical frameworks, this research explored how service providers support newcomer youth through MCC. There remains limited research examining MCC as it applies specifically to counselling with newcomer youth, and existing literature highlights the need for additional measures to inform MCC-related training for counsellors and subsequent interventions with diverse clients (Chu et al., 2022; Xian & Hassan, 2022). Accordingly, this study aimed to explore counsellors’ perspectives on working with young newcomers, to help address identified service gaps and meet the unique needs of this population.
The term counsellor is used broadly to include professionals and paraprofessionals engaged in support, advocacy, and counselling-related work with newcomer youth. While not all participants were registered clinical counsellors, all provided emotional, educational, and psychosocial support in schools, community organizations, and settlement services. Their work reflects the diverse ways MCC are enacted in real-world contexts, particularly among populations more likely to access informal, relationship-based support than formal mental health services. This framing aligns with the study’s focus on multicultural responsiveness and culturally responsive (Gay, 2002; Sue et al., 1992) counselling.
Participants represented a range of service models—community-based, school-based, and outreach—offering support through employment counselling, youth outreach, school settlement work, and programme facilitation. Many did not identify as traditional counsellors. Their services ranged from individual and group work to advocacy, cultural integration, and life skills development, often delivered through informal, relational, and anti-oppressive approaches. Based on participant descriptions, access to these services varied by setting and organization; in some cases, youth were supported through school or community-based connections, while others described more flexible, outreach-oriented models without formal registration. Many emphasized flexibility, accessibility (e.g., meeting youth in homes or public spaces), and trust-building over formal intake. Some used evidence-based methods (e.g., CBT, narrative therapy), while others focused on mentorship or expressive arts. Linguistic and cultural matching was also offered when possible, though not always systematically embedded.
Through a multicultural responsive lens (an approach that considers cultural identity, systemic oppression, and power dynamics to guide contextually responsive interventions), we asked, what are counsellors’ perceptions and descriptions of multicultural responsiveness when working with newcomer youth?

2. Methodology

2.1. Research Design

This study sought to obtain descriptions of counsellors’ experiences using a phenomenological methodology. This approach aims to elicit individuals’ perceptions relating to a specific phenomenon (Creswell & Poth, 2023). The phenomenon under investigation in the current study was MCC. Therefore, the study aimed to obtain self-perceptions of counsellors’ MCC. To focus on the subjective experiences of each counsellor, a descriptive phenomenology was used (Giorgi, 1985). This type of phenomenology focuses on maintaining the authenticity of participants’ descriptions of their experiences to fully capture their description of the phenomenon (Giorgi, 2009, 2012; Wertz, 2005).

2.2. Procedure

Ethics approval was obtained, and participants were recruited based on their experience offering counselling services to newcomer youth in a large, urban city in Western Canada. Newcomer youth were defined as individuals between the ages of 19 and 24 who were born outside of the country and have been living in the host country for less than five years. Eligible counsellors completed a demographics questionnaire upon giving in- formed consent to participate. They then engaged in an in-person, qualitative, semi-structured interview lasting approximately 90 min. The interview centred on the following areas: (a) warm up questions; (b) phenomenon of interest; (c) educational & occupational history; (d) most and least helpful aspects of counselling; (e) multicultural counselling competencies; (f) counsellor cultural factors; and (g) process questions. These areas ensured that all participants could respond to similar topics relating to the MCC literature. Participants were provided with a CAD 30 honorarium for their involvement in the study.

2.3. Participants

Participants were recruited through purposive and snowball sampling. Advertisements were posted in community and educational settings serving newcomer youth (e.g., schools, agencies, youth-serving organizations) in a large urban centre in Western Canada. Early participants also referred colleagues who met the inclusion criteria. This combined approach allowed for the inclusion of a diverse group of service providers with experience across nonprofit, community, school, government, and private settings. In total, fifteen participants (age 25–60) took part in the study. They represented a range of cultural backgrounds, gender identities, and years of experience working with newcomer youth. Table 1 provides a summary of participant demographics.

2.4. Data Analysis and Rigour

Participant interviews were audio-recorded and transcribed verbatim with all identifying information removed. Data analysis followed phenomenological guidelines outlined by Giorgi (2009, 2012). Each transcript was read twice, with notes taken during the second reading. Meaningful categories and corresponding data units were identified to attain horizontalization (Giorgi, 2009). These categories were then compared across participants to identify both common and unique experiences, leading to the development of a narrative that connected categories to the phenomenon of MCC. While the interview guide included prompts related to multicultural counselling competencies, subthemes were not predetermined but emerged inductively through iterative coding, clustering, and refinement (Braun & Clarke, 2006; Giorgi, 2009; Kvale & Brinkmann, 2009). Direct quotations are presented to illustrate how participants articulated these experiences in their own words.
Rigour was ensured through multiple strategies consistent with qualitative research standards (Shenton, 2004). The research team consisted of a professor and seven graduate-level assistants in counselling psychology and school and applied child psychology. Members represented diverse social locations, including three racial groups, six ethnicities, two sexual orientations, and two gender identities. Some also identified as first- or second-generation newcomers to Canada, contributing valuable perspectives for reflexive engagement with the data. This diversity supported critical dialogue and enhanced interpretive rigour throughout the project.
Credibility and dependability were further ensured through transcript reviews for accuracy (Merrick, 1999), the use of a judge and auditor to substantiate emerging categories (Giorgi, 2009), and ongoing peer debriefing. Reflexivity and bracketing were employed to minimize researcher bias (Patton, 2002). To support confirmability, member checking was conducted with participants to ensure their experiences were authentically represented (Creswell & Poth, 2018). Debriefing interviews with participants contributed to catalytic validity (Stiles, 1993), and an audit trail was maintained to provide transparency in decision-making (Levitt et al., 2018).

3. Results

This study aimed to address the following research question: What are counsellors’ perceptions and descriptions of multicultural responsiveness when working with newcomer youth? Results were developed to include five categories related to counsellors’ multicultural responsiveness: (1) awareness, (2) knowledge, (3) skills, (4) relationships, and (5) systemic interventions. Each category is further divided into subcategories, which depict the experiences of counsellors working with newcomer youth; for further details, see Table 2.

3.1. Awareness

This category focuses on the self-understanding and critical consciousness counsellors brought to cross-cultural work. Within this category, counsellors described awareness as more than introspection, portraying it as complex, relational, and political—interwoven with newcomer youth identities, family dynamics, and larger social systems (Ratts et al., 2016; Sue et al., 1992). Within this category, three subcategories of awareness emerged: (a) reflexivity and privilege, (b) migration and identity, and (c) power and inequities.
Reflexivity and privilege. Counsellors spoke about the importance of continually reflecting on their own positions and privileges in their work. For some, their personal histories, such as experiences of migration, helped them connect with newcomer youth on a deeper level. For instance, Didier described how his lived experience offered him insight and credibility noting, “I think the fact that I had been there… I know what they are talking about. I feel I have gone the extra mile compared to… people doing the same type of job, but they’ve never been here.” For others, reflexivity centered on recognizing how language, citizenship, and professional status shaped their interactions. For example, Sadia described how these dynamics were inseparable from her ethical responsibility to remain aware of her power stating, “there’s a place for me to realize that my experience is not their experience… [and] along with that come privileges I hold. The biggest is language… if I get frustrated, that frustration comes from my privilege.” In this way, reflexivity was not limited to self-awareness. It also meant actively questioning assumptions and ensuring their own perspectives did not overshadow the realities of the newcomer youth they supported.
Migration and identity. Counsellors reflected on how migration disrupted young people’s inner sense of self and belonging—bringing culture shock, grief, and uncertainty about identity. These disruptions often left youth grappling with who they were, how they fit in, and how to navigate tensions between cultural norms and personal growth. To illustrate, Didier described how even the smallest moments of connection could shape a student’s sense of belonging noting, “…the new student tries to find that right moment into every single relationship he or she has with others. So if you kill that moment, most likely you may have killed… all potentially good relationships within the school.” These disruptions were not only social but also emotional. Particularly, Nazanin explained how migration could leave youth feeling disconnected from who they once were stating, “they’ve lost who they were… they’ve lost their identity, their status. And in the session… it’s comforting and grounding.” For others, the challenge lay in navigating tensions between cultural norms and personal growth. For instance, Claire spoke about the complexity of engaging with youth while holding her own values asserting, “my feminism—I can’t impose that on others necessarily. There are so many different understandings of gender equality. I don’t know how to navigate that in my work very well.” Through these reflections, counsellors described the collaborative process of working alongside youth as they grappled with shifting identities, cultural pressures, and the loss of familiar anchors.
Power and inequities. Counsellors described awareness as inseparable from a critical lens on the larger systems shaping their clients’ lives. Some reflected on how dominant Eurocentric models in counselling often failed to honour the strengths youth already carried. As Sadia explained, “our resources around assertiveness are built around a Western individualistic model… that is incredibly infantilizing and dismissive of all their strengths and resiliencies. They actually know how to take care of themselves.” Furthermore, she spoke about the “good immigrant” narrative, noting how it shaped the ways communities felt they needed to present themselves in order to access support. She stated, “immigrant refugee communities… learn they must internalize that narrative—and present it—to access services… to be picked as a good example of the good immigrant who came and settled.” Sadia’s account highlights awareness as both personal reflection and resistance—challenging systemic power imbalances and tokenism within the counselling relationship.
Together, counsellors’ accounts illustrate that awareness is an ongoing process of reflexivity, recognition of privilege, and sensitivity to migration-related disruptions and identity negotiations, while remaining attentive to systems of oppression. These reflections align with research on bicultural identity integration, which emphasizes navigating tensions between cultural identities (Benet-Martínez & Haritatos, 2005), as well as studies on the fluid and shifting nature of cultural identity across settings (Doucerain et al., 2023).

3.2. Knowledge

This category captures the culturally grounded understandings counsellors drew on in their work with newcomer youth. Knowledge was described as dynamic and evolving, shaped by lived experience, professional practice, education, and systemic understanding (Ratts et al., 2016; Sue et al., 1992). From their accounts, three subcategories of knowledge emerged: (a) contextual realities, (b) family and development, and (c) systemic racism.
Contextual realities. Counsellors emphasized the importance of understanding migration histories, cultural frameworks, and systemic barriers that shape newcomer youths’ lives. This included recognizing differences between voluntary and forced migration, interrupted schooling, and unfamiliarity with Canadian institutions. Didier illustrated this range of experiences noting, “I classify… three groups of newcomers: some from highly skilled families; another… in a refugee camp for years and [who] lost behaviours of school life; and a final group… who never went to school.” These trajectories also influenced communication and help-seeking. For instance, Jaspreet described how cultural norms could shift the meaning of everyday interactions stating, “sometimes we have workshops… for different cultures, where a simple sign or direct eye contact is wrong for them… it’s the little things. These workshops make us more aware.” Furthermore, Jin added that even the concept of counselling itself was unfamiliar for some families articulating that, “when you talk with these people, they have no clue what counselling means. Especially the parents—they’re very afraid. In their country, seeing a teacher privately means you have a problem.” Together, these reflections highlighted contextual knowledge as grounded in cultural humility, practical learning, and ongoing responsiveness to newcomer youth and family realities.
Family and development. Counsellors also described how migration reshaped youths’ external roles and developmental pathways. Many were expected to assume adult responsibilities in their families while simultaneously managing the stresses of adolescence. As Sadia explained, “the youth are learning language faster, so they’re negotiating rental agreements, filing taxes… doing things they normally wouldn’t.” These shifting responsibilities often disrupted the developmental tasks of adolescence, including the opportunity to simply experience childhood. Nazanin reflected, “in a healthy society… I could’ve been a kid… but the reality was, I couldn’t. There was no space for that.” Furthermore, Alex added that adolescence itself was already a demanding stage of life, which migration pressures only made more complex noting that, “youth are already dealing with enough in adolescence… and then you add adapting to a new environment.” In this way, counsellors highlighted how cultural shifts and developmental needs were deeply intertwined, shaping how they understood and supported newcomer youth.
Systemic racism. Participants spoke about the importance of recognizing systemic racism, discrimination, and the mistrust that often shaped immigrant youths’ experiences with institutions. Particularly, Tara described how moments of racism surfaced even in group settings stating, “we’ve heard so many racist comments… and as facilitators we’d gasp, ‘How do we respond?’ But youth often resolve it or make space to understand it.” Counsellors also reflected on their own positions within these systems. As Jordan shared, “[identifying as] a Canadian-born white individual, I understand my privilege… I can walk down the street knowing I won’t be called racial slurs.” For some, this awareness extended to challenging professional language itself. For instance, Sadia rejected surface-level terms like cultural competence in favour of frameworks that explicitly name power, “we don’t like ‘cultural competency’ or ‘cultural sensitivity.’ I use ‘anti-racist’ or ‘anti-oppressive’—acknowledging that structural inequities exist all around the world.” Across these reflections, structural knowledge was described as moving beyond cultural awareness to a more critical stance—one that recognizes how power and oppression shape both newcomer youths’ lives and counselling practice.
Taken together, their reflections highlight that knowledge was not static but evolving—rooted in migration histories, family roles, developmental needs, and systemic inequities. This emphasis on experiential and situated knowledge resonates with research highlighting the importance of practice-based cultural learning (Cook, 2024) and studies showing how multilingual and migrant backgrounds—including practices such as child language brokering (when children translate for their family members), which both shape youth empowerment and adjustment within family and community contexts—inform help-seeking and meaning-making in counselling (Cila & Lalonde, 2015; Hua & Costigan, 2012; Rolland et al., 2017, 2021).

3.3. Skills

This category highlights the practical strategies counsellors used to support culturally diverse youth. Their skills were grounded in flexibility, relational presence, and cultural responsiveness, often extending beyond traditional counselling methods (Ratts et al., 2016; Sue et al., 1992). From their accounts, three subcategories of skills emerged: (a) strengths-based strategies, (b) adaptive practices, and (c) youth empowerment.
Strengths-based strategies. Counsellors described a range of practices that affirmed newcomer youths’ resilience and capacities. These included making space for expression, validating agency, and recognizing resourcefulness in the face of adversity. For instance, Leila reflected on the importance of time and patience noting that, “if you can, as a counsellor, make sure that you give enough time for your client to express themselves… it makes a difference.” Furthermore, Sadia emphasized youths’ capacity for survival stating, “the youth that I work with are amazing… they have kept themselves safe and alive in situations… against incredible difficulties.” Similarly, Jaspreet underscored the importance of encouragement noting, “every youth has the potential to grow. Sometimes they just don’t have the resources… I encourage.” Across these reflections, counsellors highlighted skills that centred youth strengths and agency, helping them feel seen and supported even in moments of silence or resistance.
Adaptive practices. Counsellors described adapting their therapeutic approaches to meet the linguistic, cultural, and emotional realities of newcomer youth—often moving beyond talk-based methods. For example, Nazanin shared how creative tools could ease pressure and create grounding. She stated, “I just started drawing… sometimes that reduces [pressure]. It gives them grounding by putting it down on the page so they can see it.” Tara echoed this, noting the importance of multiple forms of expression, “having a variety of different ways to share… especially for immigrant youth… where focusing on non-language-based programmes is key.” Furthermore, creative and embodied practices such as art, drama, and culturally meaningful metaphors were described as essential. As Alex reflected, “there doesn’t need to be dialogue… or it can be in their own language.” In addition, Mei offered an example of how activities could bridge cultures noting, “we did a suitcase activity—what to keep from your culture [and] what to adopt from Canada.” Adaptation also meant relational presence. For instance, Jaspreet recalled, “I sat with a Punjabi student in class until he felt comfortable.” Together, these accounts illustrated how counsellors practiced cultural humility and responsiveness, finding creative ways to reduce barriers and invite self-expression.
Youth empowerment. Counsellors often described their work as extending beyond one-on-one sessions into practices that affirmed youths’ rights, agency, and capacities. At its core, this meant encouraging young people to recognize their own worth and voice. As Claire expressed, “I’d say: ‘You have every right to be here. To ask for what you need. To take up space.’” For some, empowerment also involved building practical life skills within the counselling relationship. This was illustrated when Amar shared, “you sit here, I’ll make the phone call and you’ll hear what I’m saying.” Mei added, “…they need these skills in order for them to kind of continue on.” Others described fostering youth-led dialogue, including conversations about racism. This was reflected when Jordan emphasized, “you have a role to play in combating racism… in creating a more welcoming space.” Family dialogue was also a key part of empowerment, as counsellors encouraged reflection while maintaining youths’ trust. For example, Nazanin described asking parents, “have you ever thought that your children might be going through the same thing?” Similarly, Amar recalled assuring a student, “I’m not gonna call your dad to get you into trouble.” He said to me, ‘I trust you.’” Across these reflections, counsellors emphasized empowerment as relational and communicative—fostering voice, negotiating cultural tensions, and supporting family systems without compromising trust.
As a whole, counsellors described skills as grounded in flexibility, creativity, and empowerment—ranging from trust-building strategies to adapted practices and family dialogue. These reflections echo scholarship that positions multicultural counselling skills as action-oriented, relational, and advocacy-focused (Bathje et al., 2022; Ratts et al., 2016), and align with Goodman et al. (2018), who emphasize the integration of anti-oppressive practice in everyday counselling methods.

3.4. Relationships

This category emphasizes relationships as the foundation of practice. Counsellors described trust, mutual respect, and authentic connection not as strategies, but as the very basis of meaningful support (Ratts et al., 2016; Sue et al., 1992). From their reflections, three subcategories of relational practice emerged: (a) authentic trust, (b) youth–family dynamics, and (c) pathways to belonging.
Authentic trust. Counsellors described trust as something cultivated intentionally over time—through honesty, persistence, and culturally responsive presence (Gay, 2002). For Claire, showing up with authenticity was central. As she noted, “they trusted me because I showed up. I didn’t pretend. I was just real with them.” She further explained that trust developed through patience and presence noting, “I didn’t push. I’d just hang out. And then, little by little, they’d open up.” Extending the idea of relational trust, Jordan added that safety was not something declared but enacted, “it’s not always about saying ‘this is a safe space’… it’s about creating that. It’s how you welcome the youth.” Counsellors also spoke about using self-disclosure carefully, to create relatability and normalize youth struggles. This was illustrated when Tara noted, “I shared my own struggles in school—so they knew it’s okay.” Furthermore, relational consistency across different settings was another cornerstone of trust-building. This emphasis on consistency was evident when Miguel reflected, “the most important work… is not even in the programme. It’s in between the programme—it’s waiting for the bus.” Similarly, Mei echoed this emphasis on presence stating, “I’d show up weekly at schools, even if I didn’t have an agenda.” For some, trust extended long after formal support ended. Reflecting this ongoing commitment, Didier recalled, “months later, I’d check in—see how they were doing.” And Sadia noted, “youth need different things at different points in time. We have to be adaptable.” Across these reflections, trust was seen not as a one-time achievement, but as a relational ethic—grounded in consistency, realness, and responsive presence.
Youth–family dynamics. Counsellors also described the delicate work of centering youth autonomy while respecting family relationships—a balance that required cultural sensitivity and ethical care. For Tara, trust with parents was essential. She reflected, “building trust with family members was key—to show their child was safe with me.” Maintaining boundaries was also important, as Amar noted, “I’m not gonna be the one contacting home—because the student sees me as a safe person.” Furthermore, Sadia added that confidentiality and autonomy were carefully protected. As she noted, “we had siblings supported by different workers—so they each had their own space.” For Alex, supporting youth meant helping them navigate family tensions without judgement. She expressed, “if it’s posing a challenge, it’s about helping them through it—with support, not judgement.” Across these accounts, counsellors reflected on the relational skill required to mediate intergenerational tensions, while always anchoring their practice in youth safety and empowerment.
Pathways to belonging. Counsellors described belonging as both a personal and collective experience. For some youth, shared language, cultural background, or lived experience fostered early trust. As Leila reflected, “it’s just easier… to talk to someone who knows the language, the background.” Cultural difference could also create safety. Claire shared, “some youth connected with me because I wasn’t from their culture. That made it safer somehow.” Alongside this, visible identities and multilingual skills also opened doors for connection. Anika explained, “my identity invites conversations about racism.” Similarly, Jin shared, “speaking multiple languages helped reassure parents and youth.” Beyond these individual connections, counsellors worked to build wider networks of support. Claire recalled, “we connected them to each other, to mentors, to the broader community. That’s what helped most.” Furthermore, Didier added, “we’d introduce them to teachers, peers… so they weren’t alone.” Building on this, Nazanin emphasized how group settings strengthened belonging. She reflected, “group programmes helped them form lasting friendships.” Her reflection aligns with the broader finding that peer support spaces were highlighted as particularly powerful. As Sadia explained, “we need more peer groups. That’s where a lot of healing happens.” The value of group settings was further highlighted as Amar added, “group spaces created a sense of bonding, of shared experience.” Across these reflections, counsellors saw themselves as bridge-builders, facilitating belonging that extended into schools, families, peer groups, and community spaces.
Through their shared reflections, counsellors underscored that relationships were the foundation of meaningful support for newcomer youth. Trust, family engagement, and belonging were seen as relational processes that extended across peer groups, schools, and communities. These findings align with literature emphasizing therapeutic alliance as a critical factor in cross-cultural counselling (Goodman et al., 2018; Kassan et al., 2017) and with ecological approaches that frame relationships as embedded within broader systems of care (Li et al., 2017; Wilcox et al., 2024).

3.5. Systemic Interventions

This category reflects how counsellors understood individual and systemic work as inseparable. Participants noted that newcomer youth faced barriers shaped not only by personal circumstances but also by institutional structures, and meaningful support often required actively challenging those systems. From their accounts, three subcategories of systemic intervention emerged: (a) anti-oppressive programming, (b) advocacy and change, and (c) sustainable care.
Anti-oppressive programming. Counsellors described the importance of culturally responsive programmes (Gay, 2002) that were safe, creative, youth-led, and explicitly anti-racist. These interventions not only challenged dominant narratives but also created spaces for connection and agency. As Claire reflected, “we did youth-led anti-racism workshops. They were powerful—youth leading the change.” Building on this, Miguel pointed to a broader initiative, explaining that their “largest youth programme…facilitates anti-oppression [and] anti-discrimination workshops in all the grade 10 classrooms [in a local school district].” Beyond workshops, counsellors also emphasized engaging youth through arts, culture, and community, rather than relying solely on dialogue. As Claire explained, “we made it fun—art, food, music. Not just talk. That’s how they came.” Programmes such as summer camps, mentorships, and gender-specific groups were seen as important healing spaces. Tara described the purpose of one such initiative, “the idea behind summer camp was to create a place where youth could come together… and leave feeling like they have this amazing support group.” Across these accounts, programming was understood as both prevention and intervention—addressing racism while building community, connection, and resilience.
Advocacy and Change. When systems proved inaccessible or unresponsive, counsellors frequently stepped into advocacy roles on behalf of newcomer youth and their families. These efforts often involved navigating external systems—walking youth through appointments, liaising with schools, or connecting families to housing and resources. As Claire shared, “sometimes I’d just walk with a youth to an appointment—they were too scared to go alone.” She also reflected on the interconnected nature of settlement supports stating, “we helped families with housing, with school stuff. It was all connected.” At times, advocacy extended into institutional or policy change. Anika recalled, “when some extra money came in… we lobbied again and got a half-time position for immigrant and refugee mental health.” In another expression of advocacy, Amar emphasized maintaining transparency with parents when advocating for youth, noting, “I’d say to parents: I’m just letting you know that my job is to support him and help him settle.” Across these accounts, advocacy was understood not only as formal lobbying or policy work, but as system-level action—journeying alongside youth and families to dismantle barriers, secure resources, and press for broader change.
Sustainable care. Counsellors spoke to the importance of long-term, community-rooted supports—for both youth and themselves as helpers. Group-based interventions were described as one way to sustain connection beyond individual sessions. Tara’s reflection captured this point, noting, “when we use groups, and do it in a way that builds community—that’s sustainability. Because we’re not always going to be there.” Counsellors also acknowledged the emotional toll of this work and the need for boundaries, peer support, and supervision. As Claire explained, “we had peer support. We needed it. This work is beautiful—but heavy.” Similarly, Sadia added, “you need to do your own work too—therapy, rest, supervision. That’s how we stay in it.” Taken together, these reflections highlighted sustainability as supporting both youth and counsellors—ensuring that systems of care do not exhaust the very people holding them up.
Their collective experiences emphasized systemic intervention as inseparable from ethical counselling practice—through inclusive programming, advocacy, and sustainable care. Their reflections resonate with literature that situates multicultural counselling within a social justice framework, emphasizing anti-racism, equity, and systemic change (Comas-Díaz et al., 2024; Grzanka et al., 2017; Mollen & Ridley, 2021). These accounts further echo calls for community-based and structural approaches to newcomer support that extend beyond the counselling room (Marshall et al., 2016; Sim et al., 2023).

4. Discussion

The results of this descriptive phenomenology highlight the complex and multifaceted nature of the MCC needed among counsellors working with newcomer youth. Overall, counsellors’ experiences of MCC included the importance of awareness, knowledge, skills, relationships, and systemic intervention. While each of these categories was meaningful on its own, counsellors also described their interconnectedness, whereby one element facilitated the ongoing development of another. For example, counsellors’ awareness extended to their own prejudices, biases, and stereotypes concerning their work with diverse newcomer youth clients. By reflecting on their positionality, counsellors reported that they were better able to connect with clients, be aware of their needs, and develop strong counselling relationships. Moreover, by addressing these preconceived notions, they were able to provide individualized counselling and avoid stereotyping or generic approaches (Ellis et al., 2011; Kassan et al., 2017). These findings echo research on bicultural identity integration, which highlights the negotiation of tensions between cultural identities and contexts (Benet-Martínez & Haritatos, 2005), and situational cultural identification, where cultural belonging shifts depending on context (Doucerain et al., 2023). Counsellors also described the importance of cultural awareness regarding the unique challenges faced by newcomer youth during integration. In these ways, experiences of MCC involving awareness, knowledge, skills, relationships, and systemic intervention informed one another while also existing independently.
Counsellors also spoke to the knowledge needed to effectively support newcomer youth. To be effective, they drew upon both knowledge gained during training and practical knowledge acquired through direct experience. They emphasized the value of experiential learning and ongoing practice in gaining a nuanced understanding of newcomer youths’ challenges and needs. These reflections align with research on bicultural identity orientation among immigrants in Canada (Comănaru et al., 2018) and multilingual experiences in psychotherapy, which demonstrate how language and cultural frameworks shape access and therapeutic meaning (Rolland et al., 2017).
In discussing their skills, counsellors highlighted normalization, modelling, transparency, flexibility, and advocacy. Advocacy was especially emphasized as critical in meeting the unique needs of newcomer youth, often taking the form of relationship-based and systemic advocacy (Bathje et al., 2022; Ratts et al., 2016; Goodman et al., 2018; Marshall et al., 2016). These skills resonate with scholarship on multilingual clients, which underscores the importance of adapting counselling methods to linguistic and cultural realities (Rolland et al., 2021).
Relationships were also described as central. Building a strong alliance with newcomer youth was seen as particularly important and was strengthened through cultural attunement, advocacy, family involvement, and sometimes moving beyond the traditional role of a counsellor (Goodman et al., 2018; Kassan et al., 2017). Relational safety was cultivated through authenticity and consistency, echoing findings with multilingual survivors of trauma who emphasized the grounding role of relational connection (Cook, 2024). These relationships extended beyond youth themselves to include families, schools, and communities, reflecting a systems-based ecological approach (Li et al., 2017; Wilcox et al., 2024). Counsellors found that newcomer youths’ needs were highly individualized and multilayered, requiring holistic approaches and collaboration across stakeholders (Burgos et al., 2019; Kalchos et al., 2022; D. J. Smith et al., 2022).
Counsellors also became increasingly aware of how newcomer youths’ intersecting identities and social locations were shaped by systemic contexts. They recognized their role in not only acknowledging these oppressive systems but also actively working to dismantle them (Grzanka et al., 2017; Mollen & Ridley, 2021; Ridley et al., 2021; Stewart, 2014). Advocacy and social justice were therefore seen as inseparable from MCC. Anti-racism advocacy, in particular, was incorporated into their work with newcomer youth and families (Comas-Díaz et al., 2024; Macleod et al., 2020). These findings highlight how MCC extends beyond individual practice into systemic intervention, echoing calls for broader structural change.

4.1. Implications

The results of this study provide important insights into MCC from the perspective of counsellors working with newcomer youth, highlighting implications for practice, training, research, and policy. The findings reaffirm the ongoing benefits of incorporating MCC into work with diverse clients, and specifically with newcomer youth. Counsellors emphasized the importance of strong, trust-based relationships and a holistic approach to counselling that attends to youths’ intersecting identities and contexts (Burgos et al., 2019; Clarke & Wan, 2011; Crooks et al., 2021; Gallucci & Kassan, 2019; Kalchos et al., 2022; Kassan & Mukred, 2022; Kassan, 2018; Kassan & Sinacore, 2016; Matejko et al., 2021; D. J. Smith et al., 2022).
Our findings also affirm the need for culturally responsive (Gay, 2002) and socially just training (Stewart, 2014) that supports MCC development in trainees and early-career counsellors (Arthur & Januszkowski, 2001; Atkinson & Israel, 2003). Training programmes should include both instruction in MCC and opportunities for experiential learning and supervision. They must also expand efforts to recruit and retain counsellors with diverse identities and lived experiences, including those with newcomer status, as shared identity or language was noted to strengthen counselling relationships.
Future research should continue to examine both the counselling needs of newcomer youth and the development of MCC among counsellors. Participants in this study largely credited their knowledge and skills to practice-based experience; further research could explore how MCC develops over time and how specific competencies influence outcomes for newcomer youth. Moreover, while this study focused on counsellors’ perspectives, future research should explore the experiences of newcomer youth themselves and compare their perspectives with those of their counsellors. Additional research is also needed to examine systemic intervention and advocacy in MCC more fully.
Policy implications also emerged. Counsellors noted that policies and systems often limited both their ability to provide effective services and newcomer youths’ access to supports. They highlighted issues such as time constraints, limited funding, and services that do not extend beyond the first five years of settlement. Policy changes are needed to prioritize newcomer youth at all stages of integration, enable counsellors to be flexible in their approaches, and provide sustainable funding (Guo-Brennan & Guo-Brennan, 2021; Sim et al., 2023). Policies must also support translation services, group- and arts-based programming, and the hiring of diverse, multilingual counsellors able to build trust and provide cultural brokering as needed (Dover et al., 2025).

4.2. Strengths and Limitations

This study is the first to centre MCC specifically in relation to newcomer youth. Its strengths include its rigorous phenomenological design, attention to social justice, and the diversity of both the research team and participants. Data analysis closely followed established guidelines to ensure credibility, transferability, dependability, and confirmability (Shenton, 2004). Participants brought an average of five years of experience across multiple settings, adding richness and breadth to the findings.
Limitations should also be noted. As a retrospective study, participants reflected on their overall experiences rather than specific cases, which may not capture the nuances of individual counselling encounters. Additionally, this study focused solely on counsellors’ perspectives; future research should incorporate newcomer youths’ voices to provide a more comprehensive view of MCC. Case study approaches may also be beneficial in capturing the complexity of MCC within individual relationships.

5. Conclusions

This research captured counsellors’ perspectives of MCC when working with newcomer youth. To do this, we asked: What are service providers’ perceptions and descriptions of multicultural responsiveness when working with newcomer youth? The team employed a descriptive phenomenology to collect and analyze their lived experiences in relation to the phenomenon of interest: MCC. Results were developed to include five categories related to counsellors’ multicultural responsiveness: (1) awareness, (2) knowledge, (3) skills, (4) relationship, and (5) systemic interventions. Each category was then further divided into 15 subcategories. Counsellors’ experiences reveal that current understandings of MCC are beneficial in their work with newcomer adolescent clients due to the diverse experiences and social locations of this group, and their specific needs in counselling (Collins & Arthur, 2018; Kassan & Sinacore, 2016). MCC was also found to be a holistic and all-encompassing approach to counselling, which was well-suited to the needs of newcomer youth. This approach incorporates cultural competency and awareness, which participants found beneficial in supporting their work with newcomer youth. Our results contribute to a growing body of work investigating MCC in relation to working with diverse clients and highlight specific considerations for working with newcomer youth. Counsellors must continue to employ MCC strategies when working with newcomer youth and consider their role in advocacy and systemic intervention to align their practices with the goals of multicultural responsiveness for the benefit of newcomer youth clients.

Author Contributions

Conceptualization, A.K.; methodology, A.K. and M.Z.; formal analysis, M.Z.; investigation, A.K.; resources, A.K.; data curation, M.Z.; writing—original draft preparation, L.F.K. (abstract, introduction, literature review, initial results), M.Z. (methods, results, major revisions), and A.K. (discussion); writing—review and editing, M.Z., L.F.K., and A.K.; visualization, M.Z.; supervision, A.K.; funding acquisition, A.K. All authors have read and agreed to the published version of the manuscript.

Funding

This research was funded by the University of British Columbia, Faculty of Education, HSS Seed Grant.

Institutional Review Board Statement

The study was conducted in accordance with the Declaration of Helsinki, and approved by the UBC Behavioural Research Ethics Board (BREB) (protocol code: H09-03143) on 19 April 2010.

Informed Consent Statement

Informed consent was obtained from all subjects involved in the study.

Data Availability Statement

The original contributions presented in this study are included in the article. Further inquiries can be directed to the corresponding author.

Acknowledgments

We would like to thank the research assistants who helped with the execution of this research as well as the participants who shared their experiences with us.

Conflicts of Interest

The authors declare no conflict of interest.

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Table 1. Counsellors’ self-described demographic and professional characteristics.
Table 1. Counsellors’ self-described demographic and professional characteristics.
PseudonymGenderMigration StatusEthno-Cultural and Religious IdentityType of Counselling
LeilaWomanFirst-Generation ImmigrantPersian, Iranian Employment
NazaninWomanFirst-Generation ImmigrantIranianYouth Outreach
ClaireWomanCanadian-BornItalian, English, Barbadian, and Mennonite ancestryEducation and Employment
TaraWomanCanadian-BornMixed ethnicity (Indigenous heritage)Youth Settlement
AnikaWomanFirst-Generation ImmigrantSouth African, Indian Outreach
MiguelManFirst-Generation ImmigrantFilipino Settlement
JaspreetWomanFirst-Generation ImmigrantSikh, Punjabi Employment
MeiWoman1.5 Generation ImmigrantChinese Youth Settlement
AmarWomanFirst-Generation ImmigrantPunjabi, Indian School-based
DidierManFirst-Generation ImmigrantCongolese School-based
JordanWomanCanadian-BornMixed white ethnic background, including Welsh, English, ScottishCommunity-based
SadiaWomanSecond-Generation ImmigrantWhite-Canadian, MuslimSettlement
JinWomanFirst-Generation ImmigrantChinese Vietnamese School-based
AlexWomanCanadian-BornCanadian (Brazilian heritage)Community-based
SamManFirst-Generation ImmigrantChineseYouth Settlement
Table 2. Overview of results.
Table 2. Overview of results.
CategoriesSub-CategoriesCorresponding Data Unit
AwarenessReflexivity and privilege“There’s a place for me to realize that my experience is not their experience… [and] along with that come privileges I hold. The biggest is language… if I get frustrated, that frustration comes from my privilege.”—Sadia
Migration and identity“They’ve lost who they were… they’ve lost their identity, their status. And in the session… it’s comforting and grounding.”—Nazanin
Power and inequities“Our resources around assertiveness are built around a Western individualistic model… that is incredibly infantilizing and dismissive of all their strengths and resiliencies. They actually know how to take care of themselves.”—Sadia
KnowledgeContextual realities“I classify… three groups of newcomers: some from highly skilled families; another… in a refugee camp for years and [who] lost behaviours of school life; and a final group… who never went to school.”—Didier
Family and development“The youth are learning language faster, so they’re negotiating rental agreements, filing taxes… doing things they normally wouldn’t.”—Sadia
Systemic Racism“We’ve heard so many racist comments… and as facilitators we’d gasp, ‘How do we respond?’ But youth often resolve it or make space to understand it.”—Tara
SkillsStrengths-based strategies“Every youth has the potential to grow. Sometimes they just don’t have the resources… I encourage.”—Jaspreet
Adaptive practices“I just started drawing… sometimes that reduces [pressure]. It gives them grounding by putting it down on the page so they can see it.”—Nazanin
Youth empowerment“I’d say: ‘You have every right to be here. To ask for what you need. To take up space.’”—Claire
RelationshipsAuthentic trust“They trusted me because I showed up. I didn’t pretend. I was just real with them.”—Claire
Youth–family dynamics“I’m not gonna be the one contacting home—because the student sees me as a safe person.”—Amar
Pathways to belonging“We connected them to each other, to mentors, to the broader community. That’s what helped most.”—Claire
Systemic interventionsAnti-oppressive programming“We did youth-led anti-racism workshops. They were powerful—youth leading the change.”—Claire
Advocacy and change“Sometimes I’d just walk with a youth to an appointment—they were too scared to go alone.”—Claire
Sustainable care“When we use groups, and do it in a way that builds community—that’s sustainability. Because we’re not always going to be there.”—Tara
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Zak, M.; Kalchos, L.F.; Kassan, A. Multicultural Responsiveness with Newcomer Youth: A Counsellors’ Perspective. Youth 2025, 5, 102. https://doi.org/10.3390/youth5040102

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Zak M, Kalchos LF, Kassan A. Multicultural Responsiveness with Newcomer Youth: A Counsellors’ Perspective. Youth. 2025; 5(4):102. https://doi.org/10.3390/youth5040102

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Zak, Michelle, Linnea Francesca Kalchos, and Anusha Kassan. 2025. "Multicultural Responsiveness with Newcomer Youth: A Counsellors’ Perspective" Youth 5, no. 4: 102. https://doi.org/10.3390/youth5040102

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Zak, M., Kalchos, L. F., & Kassan, A. (2025). Multicultural Responsiveness with Newcomer Youth: A Counsellors’ Perspective. Youth, 5(4), 102. https://doi.org/10.3390/youth5040102

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