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hat were once deemed generally ethnically homogeneous are now unambiguously and irrevocably multination.

The media represents a popular idea of these phenomena as if they were something new in the human practice, and many scholars in the social sciences care for multi ethnicity as not only a modern phenomenon or a novel condition, but one that inevitably creates problems and potential, if not real, conflicts. Two broad categories of problems can be accepted:

The first having to do with how people of diverse teams get along with one another;

The second is the problem of how individuals and groups perceive who they are the problem of 'identity.'

The sets of troubles are clearly interrelated but not the same. In the first class, there seems to be a fundamental principle or guess that people of diverse ethnic groups are in opposition with one another so that difference and opposition are inevitable. Another related and often unstated statement is that different ethnic groups can have no common benefit which makes any form of unity or even good relations not possible.

It is the second difficulties that this paper addresses, the one concerning individuality, an arena of troubles that may be more strange to Americans, in terms of their individual conceptions of who they are, than to peoples of other nations. There seems to be a psychologically based theory in our society that people must know who they are, that a concrete and positive sense of one's individual selfness (or 'identity')i n a wider world of other' selves' is a necessary condition for good psychological health. We humans are actually the only animal that sufferings over the question, 'Who am I?' Perhaps the question get up because in manufacturing societies we lack a sense of bonding to a relationship group, a village, or other more limited territorial entity and because our heavy focus on eccentricity disconnects us from others and fosters an abiding sense of separation and in safety. Whatever the reason, some les-sons from history might provide a broader context in which to understand the dilemmas of human identity that we experience in the modern world.

Mullin and Cooper in 2002 presented a six-factor model to assist the delivery of culturally competent discussion.

It involves an in-depth awareness of self, the consultee, and the consultee system as cultural beings.

That relates to possessing the mechanical and professional skills required to work in a manner congruent with the consultee or consultee systems' cultures.

It focuses on understanding the factors beyond culture- together with economics, racism, intercontinental relations, organizational health, sexism, and agism- that affect the consultee and the consultee system.

It identifies the need both to understand one's own culture and its impact on one's personal and professional beliefs,

Involving to the extent that one's own culture and the culture of the consultee or the consultee system is multicultural or monoculture and the difficult effects this has on interactions between persons, groups, and organizations.

The development of knowledge, attitudes, and skills that assist in focusing non-judgmentally and helpfully on the culture of the consultee and consultee system. In the end, this entails advancing from awareness to acceptance to valuatio