Shaping the Process of Collective Reflection Informed by Indigenous Talking Circle Practice: An Exploratory Study of Experiential Learning in Counselor Education

Katherine Isaacson, MS, LPC, LCPC, NCC

Department of Disability & Psychoeducational Studies

University of Arizona

Reflection practices common in counselor education aim to engage counselors-in-training (CITs) in the experiential learning cycle, but often fall short of the relational exchanges needed for growth. Because self-reflection is imperative in the development of competent and ethical counseling professionals (Gibson et al., 2010), a complementary approach grounded in witnessing and sharing diverse perspectives is needed to help CITs experience transformational learning. By intentionally engaging in reflection activities that challenge frames of reference within co-created group settings and provide equitable opportunities for sharing, CITs' reflection practice become more layered, contributing to identity development through relationality.

Talking Circles

Indigenous groups have long practiced collective reflection. One example is the Talking Circle, a culturally rooted and sacred practice used in various forms to address conflict and resolution, community decision making, and ceremonial purposes. These relational and communal practices share a foundational philosophy and ethos grounded in respect, deep listening, collaborative responsibility, non-hierarchical relationships, and space for shared voices (Barkaskas & Gladwin, 2021; Brown & Di Lallo, 2020; Lacy, 2025; Running Wolf & Rickard, 2003). Talking Circle practices challenge western ways of acquiring knowledge by shifting student learning away from assignments and discussion formats that reinforce colonial individualism and power imbalances. It is imperative to note that Talking Circle practices are by no means standardized or universal, and there is significant diversity within and between Indigenous communities.

Reflection Practices

Reflection supports counselor identity development through promoting self-awareness, self-efficacy, and the integration of learning (Skovholt & Ronnestad, 1992). CITs are typically directed to write a self-reflection paper or to participate in a facilitated class discussion after an experiential learning activity. Independent inquiry fails to consider skill level and can limit dialogue and exploration of diverse perspectives (Schmidt & Atkins, 2012). Additionally, in class discussions, instructors often unintentionally reinforce power differentials by adhering to western academic approaches such as positioning at the front of the room, calling on students who raise their hand, and adding interpretation to the student’s described experience (Lacy, 2025). These limitations hinder meaningful learning and miss crucial opportunities to support internal and external exchanges, a cornerstone of the experiential learning process (Holdo, 2023).

Experiential Growth Groups

In addition to a foundational group counseling course, Master’s-level counseling students must complete 10 hours of participation as a member of a counseling group in an academic term (CACREP, 2024). This often takes the form of an Experiential Growth Group (EGG) and is outside the usual classroom experience, potentially lacking theoretical grounding and intentional pedagogy. Consequently, research has not addressed the mechanisms underlying learning within the context of the EGG (Zhu, 2018). For me, this, along with vague credentialing guidelines and inconsistent delivery and format, raised questions about how best to support CITs in learning from their experience as group members.

TAR Question

How does a collective reflection activity, informed by Indigenous Talking Circle practices, shape the reflection process of counselors-in-training?

Approach

The Activity

The collective reflection teaching activity was conducted during class time. Seating was arranged in an inward-facing circle without barriers to foster community, signal equity, and reduce power differentials. I spent significant time providing information and setting up expectations. This included the following: the purpose of the activity, land acknowledgment, recognition of the Indigenous origins, social location and positionality, facilitator role, meaning and significance of circle practice, community agreement, and the use of a talking piece.

The talking piece we used was a heavy, smooth ball of amazonite, and whoever was holding it was designated the speaker. After I asked a reflection question, the piece was passed around the circle clockwise from student to student. CITs shared as much or as little as they wanted, with the option to pass. Four main reflection prompts about the EGG were asked, one from each of the following categories: experience in relation to self (the Pond), relation to the world (the Fungi), relation to others (the Hive), and relation to culture (the Path). During the activity, questions were presented verbally and displayed on a PowerPoint slide for reference. Validating and normalizing responses were part of the facilitation.

The full activity outline with step-by-step instructions, specific scripts, and reflection prompts can be found HERE.

The Learners

The CITs were a group of 15 first-year students in a master's counseling program, either in the Clinical Mental Health or Clinical Rehabilitation Counseling tracks. Students completed at least one semester of core graduate counseling courses, including counseling skills, theories, and ethics.

The Data

All CITs participated in the activity and were sent a follow-up email inviting them to participate in a 30-40 minute semi-structured interview. Three students volunteered, and interviews were conducted over HIPAA-compliant Zoom, recorded, and transcribed. All identifying information was removed and recordings permenantly deleted.

The Analysis

This exploratory study, grounded in a constructivist-interpretivist perspective, used pragmatic (generic) qualitative inquiry to explore the meaning that CITs constructed from participating in the collective reflection activity. Thematic Analysis was conducted using Braun's Six Step Process (2006).

Figure 1. Project Timeline.

Note. This graphic outlines the project process. Created by the author.

Results

Figure 2. Code Book Table.

Note. This table shows the main coding, definitions, and selected examples that contributed to the development of themes. Created by the author.

Theme 1: Uniqueness deepens reflection by disrupting the norm

The use of multidimensional prompts as structural design elements shaped the reflection process by moving beyond the simplicity of ‘What did you learn?’ The more complex reflections and the deviation from the classroom norm supported the activity’s significance and value to CITs, not only making their personal reflections more meaningful but also enhancing the activity itself. Additionally, before beginning the activity, considerable time was spent honoring the practice’s origins and ethically addressing social location and my limits as a non-Indigenous educator. These intentional decisions and actions regarding symbolism, ritual, and the historical and cultural context of Talking Circles also shaped the reflection process by establishing the activity as meaningful and distinct.

Theme 2: Predictability enables safety in participating

The reflection process was shaped by established expectations around disclosure that created a container for emotional safety and vulnerability. Safety was not automatically assumed by CITs; it was co-constructed through understanding of taking turns speaking and having room to determine how much or how little to share. The talking piece process created an equitable opportunity for engagement, and the resulting pacing and pauses balanced sharing, avoiding competition between CITs. Having these predictable expectations upfront actively produced trust and safety, rather than assuming it.

Theme 3: Relational risk management directs regulation

The reflection process was shaped by ongoing self-monitoring oriented toward others and the group. Sharing was both constrained and supported by this relational awareness, and emphasis was placed on relational responsibility, ethical considerations, and group cohesion. CITs engaged in active monitoring based on perceived risk: responsibility for others’ experience of the activity, concern about negatively impacting others, and being judged or seen as speaking too much. Active self-monitoring was mitigated by anxiety, which led CITs to make intentional choices to restrict in order to maintain group functioning. Two topics intensified this restriction: ethical considerations of confidentiality and significantly divergent experiences that CITs had in their original growth group. The well-being of the group and others was consistently prioritized over personal well-being.

Theme 4: Cultural openness can coexist with roadblocked reflexivity

The reflection process was shaped by a strong appreciation and respect for Indigenous cultures. Students wanted to learn more and incorporate the experience, but approached it cautiously to avoid appropriation, demonstrating ethical consideration. Cultural engagement served as recognition of the activity’s uniqueness to the CITs, rather than a catalyst for reflexivity, despite the concepts of cultural positionality and social location being introduced at the beginning. This is of interest and seems indicative of their developmental level, and more intentional prompts would have helped shift attention from external to internal. CITs viewed the activity as honoring and respectful, though they weren’t able to move beyond appreciation and curiosity.

Figure 3. Reflective Process of CITs in Collective Reflection Informed by Indigenous Talking Circles.

Note. The graphic above illustrates, in more detail, the dynamic process during the activity, including relational and cultural elements. Created by the author.

The Dynamic Process of Reflection

CITs' construction of significance and safety was a foundational condition for engagement in the reflection process. However, constant relational monitoring acted as an interference. Students were faced with having to choose between restriction and participation, depending on the risk. This constant navigation and monitoring of self-protection and consideration for others caused anxiety related to fear of judgment, maintaining professionalism, awareness and adherence to ethics, the unity and fairness in the group, and worry about how the activity was being perceived by others. This anxiety was further increased by verbalization of extreme differences in the original growth group experiences, resulting in slight group instability and conditional cohesion, and feeding right back into the relational regulation. Thus, CITs could not begin a cultural reflexivity process, even with respectful curiosity and appreciation, because their attention was externally focused.

Discussion

The collective reflection activity created a distinct experience for CITs and could be used again, tailored to any course that includes experiential learning activities. It may work especially well in a multicultural counseling course, with specific prompts that focus on cultural identity and social location, and how this may influence work with clients. In addition, the use of this activity within the classroom setting demonstrated an actionable step in addressing colonialism in counselor education by linking Indigenous and western knowledge systems. This small step toward more inclusive practices in reflection shifts the emphasis away from individualism and hierarchical relationships toward a purposeful process grounded in relationality and the co-creation of knowledge.

A surprising aspect of this study was the extreme experiences CITs had with their original growth groups. While this is not inherently problematic, it may indicate a need for more intentional choices in delivery and content that align with learning objectives. Alternatively, it may underscore the need to establish alternate reflective practices to unpack these experiences. CITs who may not yet have the skills for critical reflection could have the opportunity to take away more from their experience than 'what not to do.'

In retrospect, there are several factors to consider for future applications of the activity:

Be more aware of time constraints
Take into account the group size
Avoid dual relationships
Consider additional data points
Address cultural humility, bias, and assumptions directly

Cultural Consideration

This project does not address the larger systemic issue of decolonization in higher education and the limits of a monocultural education system. The aim of the project was to present the activity with respect and consideration, as using reflection activities that are informed by Talking Circles runs the risk of tokenism, appropriation, or becoming performative. There are various schools of thought about non-Indigenous educators’ efforts to contribute to the uncolonizing of pedagogy, especially in counselor education. I chose to navigate this by explicitly presenting my social location and role as a non-Indigenous instructor to students, using the wheel of power and privilege, addressing the origins of Talking Circle practices, acknowledging the land where the activity took place, and encouraging students to do the same. Instead of integration, I attempted to link knowledge systems so as not to take away from the strength of Indigenous ways of knowing and deny cultural differences. Even so, throughout the project, I was conflicted about whether to consult with an Indigenous educator. In the end, I accepted the limits of my own eurocentric education and recognized seeking resolution of my uncertainty could place an unfair expectation of cultural labor on another. My discomfort was for me to grapple with, rather than ask another person to carry.

About the Author

Hello- Welcome! I am a clinical therapist, educator, and doctoral student in Counselor Education and Supervision at the University of Arizona, with nearly two decades of experience in community mental health and private practice. My research interests include the intersection of counselor-in-training identity development and anti-colonial pedagogy. I approach education as a relational, collaborative process. My hope is to co-create spaces where students have a voice in their learning and feel a strong sense of belonging. I value the power of connection and creativity, and am committed to centering diverse stories, perspectives, and ways of knowing within academic and clinical settings.

When I'm not engaged in school or working, I enjoy spending time outdoors, especially hiking and relaxing on the beach. I love to go see live music, and I always appreciate a good laugh.

Acknowledgments

I would like to give a heartfelt thank you to Dr. Kristin Winet and Dr. Brian Clarke, both of whom have always been readily available to offer encouragement, support, and guidance!

***This TAR project meets exemption criteria and was approved by the Institutional Review Board (STUDY00007828, MOD00010554) in compliance with CFR 46.104(d).

References

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Council for Accreditation of Counseling and Related Educational Programs. (2024). 2024 CACREP standards. https://www.cacrep.org/for-programs/2024-cacrep-standards/

Gibson, D. M., Dollarhide, C. T., & Moss, J. M. (2010). Professional identity development: A grounded theory of transformational tasks of new counselors. Counselor Education & Supervision, 50, 21-38.

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Zhu, P. (2018). Experiential growth group in counselor education: A review of its pedagogy, research, and ethical dilemmas. The Journal for Specialists in Group Work, 43(2), 144-165. https://doi.org/10.1080/01933922.2018.1451581

AI Use Disclosure

This author independently completed all writing, synthesis, and interpretation and retains full responsibility for the content of this proposal. Grammarly was used to confirm grammatical accuracy, including spelling and sentence structure. Microsoft Co-pilot was used to critique this author's established codes and themes once after Phase 3 and once after Phase 5 in the thematic analysis process (Braun, 2006). The following prompt was used: “Review the provided codebook and themes established from the data table, and provide feedback on the accuracy of individual codes and supporting examples in relation to the themes. Do not change text, tone, or ideas.”

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