Shaping the Process of Collective Reflection: 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), an alternative approach grounded in relationality, multilayered perspectives, and equity 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 may move from simplistic to more layered, and their awareness will not only focus on the experience, but also on themselves in relation to others.

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).

Results

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.

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

This collective reflection activity created a different experience for CITs, and I believe it could be used again and tailored for any course with experiential learning activities. I believe it could work especially well in a multicultural counseling course, with specific prompts that focus on cultural identity and social location, and how they influence work with clients. In addition, I think the use of this activity demonstrated cultural allyship and modeled thoughtful consideration of social location, taking a very small step toward counseling education that is more inclusive of non-western approaches.

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

In retrospect, there are several factors of the study that I need to consider for future applications:

Time
Group size
Dual relationships
Additional data points

Cultural Consideration

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 ally 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. I was very conflicted about whether to consult with an Indigenous educator. In the end, I concluded that my TAR project is not the burden or responsibility of an Indigenous person to give me their blessing. And this is one thing that was incredibly important about this as an educator, that I too must sit in discomfort and be uncomfortable for growth to occur.

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 focuses on counselor-in-training identity development, and 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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Braun, V., & Clarke, V. (2006). Using thematic analysis in psychology. Qualitative Research in Psychology, 3, 77-101. https://doi.org/10.1191/1478088706qp063oa

Brown, M.A., & Di Lallo, S. (2020). Talking circles: A culturally responsive evaluation practice. American Journal of Evaluation, 41(3), 367-383. https://doi.org/10.1177/1098214019899164

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.

Holdo, M. (2023). Critical reflection: John Dewey’s relational view of transformative learning. The Journal of Transformative Education, 21(1), 9-25. https://doi.org/10.1177/15413446221086727

Howarth, R. & Frickle, L. (2026). Toolkit for Collective Reflection and Unlearning: Exercises Toward Decolonisation. https://researcherdevelopment.co.uk/wpcontent/uploads/2022/09/Toolkit-for-collective-reflection-and-unlearning.pdf

Lacy, V. (2025). Reclaiming relational pedagogies: The role of the talking circles in decolonizing higher education classrooms. Brock Education Journal, 34(2), 27-43. https://doi.org/10.26522/brocked.v34i2.1241

Puttman, K., Hooper, M.W., & Antrosiglio, L. (2025). Wheel of Power and Privilege [Illustration]. Inequality and interdependence: Social problems and social justice. Open Oregon Education Resources LibreTexts Project. https://socialsci.libretexts.org/Bookshelves/Social_Justice_Studies/Inequality_and_Interdependence%3A_Social_Problems_and_Social_Justice_(Kimberly_Puttman_et_al.)

Running Wolf, P., & Rickard, J. A. (2003). Talking circles: A Native American approach to experiential learning. Journal of Multicultural Counseling and Development, 31, 39-43. https://doi-org.ezproxy2.library.arizona.edu/10.1002/j.2161-1912.2003.tb00529.x

Schmidt, C. & Adkins, C. (2012). Understanding, valuing, and teaching reflection in counselor education: a phenomenological inquiry. Reflective Practice, 13(1), 77-96. https://doi.org/10.1080/14623943.2011.626024

Skovholt, T. M., & Ronnestad, M. H. (1992). Themes in therapist and counselor development. Journal of Counseling & Development, 70(4), 505-515. https://doi.org/10.1002/j.1556-6676.1992.tb01646.x

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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