Journal of Educational Psychology & Counseling, Volume 5 March 2012, Pages 71-80 / ISSN: 2231-735X

Counseling Professional Ethics From Viewpoint Of Counselor

Educators
Noriah Mohd Ishak¹, Salleh Amat² & Abu Yazid Abu Bakar³

¹Pusat PERMATA Pintar Negara, Universiti Kebangsaan Malaysia, Bangi, Selangor

²Fakulti Pendidikan, Universiti Kebangsaan Malaysia, Bangi, Selangor

ABSTRACT : Professionalism necessitate adherence to professional ethics bounded by

believes and moral values of a society. Regardless of any profession, professional ethics
guide professionals in conducting their behaviors while in the professional settings.
Professional code of ethics for Malaysian counselors was developed by PERKAMA
(Persatuan Kaunseling Malaysia) more than two decades ago, and is now becoming a point of
reference for evaluating professional conducts of local practicing counselors. This paper
reviews various aspects of counseling professional ethics within the local context.
Specifically, from the viewpoint of the authors, this paper will dissect the professional ethics
of Malaysian counselors based on: (1) PERKAMA Code of Ethics; (2) Malaysian Counselor
Act (Act 580) 1998; and (3) Five Basic Moral Principles of Professional Ethics – autonomy,
non-maleficence, beneficence, justice, and fidelity. This paper also discusses the impact of
professional ethics in counseling among local practitioners.

Keywords: Counseling; Code Of Ethics; Professional Ethics; Counselor Education

1.0 INTRODUCTION

Issue of professionalism among Malaysian counselors has been debated more than a decade
by the Ministry of Education (MOE), Lembaga Kaunselor Malaysia or Malaysian Board of
Counselors (MBC), and individuals interested in the profession. The ebb and flow of the
issue was reflected first by MOE’s decision to upgrade school counselors as full time
counselors. This decision was followed by the appointment of counseling graduates as full
time counselors. However, due to some unprecedented overturns; for instance, school
counselors were found to be ineffective and not student-friendly per se, the full time status
was later revoked. The school counselor was made to teach between 10 to 15 hours per week.
Conversely, of late, the school counselors were again given the full time status and their
working hours is extended beyond the morning school hours (from 8.00 am to 4.00 pm). The
counseling field was again regarded as important and classified as critical area needed
urgently (Laporan Bahagian Pendidikan Guru, 2006) to help curb social problems rampantly
displayed by students such as bullying, vandalizing, and sexual related behaviors, in both
primary and secondary schools.
The issue of counselors’ professionalism has been raised in writings and debated in
many conferences organized in the country. Although the precise meaning of counselors’
professionalism in this country has never been outlined by the MBC or the Persatuan
Kaunseling Malaysia (PERKAMA), the context of professionalism has always been discussed
with reference to the counselor’s code of ethics established by PERKAMA. According to
 Noriah Mohd Ishak, Salleh Amat & Abu Yazid Abu Bakar / Journal of Educational Psychology & Counseling 72

Boy and Pine (1999) before any counseling services can be deemed professional, it has to
meet the following proviso:

a) the trained individuals should have a specific knowledge, expertise, and skills
b) the training should be extended over a period of time
c) procedures for supervision of the practitioners should be clearly stated, including the
issue of accreditation.

Along the same argument, Goldring and Ogwa (2002) posit that when discussing
teachers’ professionalism, it requires the teachers to identify with the norms of their
colleagues and professional associations and it calls for autonomy and widespread
involvement in decision-making among educators. Inevitably, the authors believe that
professionalism among counselors also requires that the counselors identify the professional
norms with their peers, and by constantly referring to the code of ethics formulated by
PERKAMA to guide their professional behaviors. However, the authors also believe that
rationality of professionalism in counseling lies in the reliance of counselors on their expertise
which does not only include helping the clients solve their problems (using appropriate
theory, and building effective treatment plan), but also on the ability to build healthy
counseling environment, self-reflecting on their own strengths and weaknesses in helping the
clients, self-regulating their own moods when conducting the session, and self-motivate to
develop peak performance (even when given a very difficult clients who resist the counselor’s
existence). Counselors have to develop high awareness on factors that might hinder effective
counseling services, as well as factors that could promote a therapeutic counseling
environment for the sake of developing healthy mind, body and soul.

2.0 ELEMENTS OF COUNSELORS’ PROFESSIONALISM

2.1 Specialized Training

Nugent (1999) posits that for counseling services to be considered an ethically professional
service, the individuals rendering the services must acquire the right qualification. In lieu of
that, Council for Accreditation of Counseling and Related Education Programs (CACREP)
formulated a specific criterion for the preparation of professional counselors, counselor
educators, and student affairs professionals. It defines counseling training program as
structured sequence of curricular and clinical experiences (CACREP, 1994). Although none
of the local university offering Guidance and Counseling program receives accreditation from
CACREP, however, most of the programs offered follow very closely the requirements
suggested by CACREP. To illustrate, many local universities which offers guidance and
counseling program at the Masters level, have increased their credit hours from the traditional
36 units to 48 units of semester workload. This is one of the standard set by CACREP as a
gate-keeper to the profession. In addition, CACREP stated that the common core curricular
experiences should include areas of professional identity, social and cultural diversity, human
growth and development, assessment and research, career development, helping relationships,
group work, and program evaluation. Therefore, it is pertinent that prospective trainee
counselors choose the most appropriate guidance and counseling program to ensure that their
qualification meets the need of the professionalism in the field. The prospective trainees also
have to ensure that they will receive supervised practicum and internship as part of their
program. Although, there is no specific requirement set forth by MBC (2000) with regards to
the number of hours needed for the internship and practicum, the understanding (within all
 Noriah Mohd Ishak, Salleh Amat & Abu Yazid Abu Bakar / Journal of Educational Psychology & Counseling 73

training institutions providing counseling program) is within the range of 400 to 600 hours of
supervised practicum or internship divided between the clinical and psycho-educational
activities conducted during the practicum or internship.
Another wave of change set within the counseling training program is a movement
from offering a PhD in guidance and counseling by thesis to offering a PhD by course work
and dissertation. Basically, the change will allow counselors graduated from such program to
acquire a more comprehensive level of knowledge, which in returns will increase their
competencies. Two questions, however, remain within the issue of counselor’s training
program in Malaysia namely: (1) shall the diploma and bachelor programs be allowed to
continue and the graduates (from the counseling and at times psychology program) be allowed
to function as full fledge counselor within the counseling field in Malaysia?, and (2) will
the training at those levels be enough to train competent counselors? CACREP requires that a
professional counselor must attain at least a Masters degree to practice within the counseling
field. Consequently, in order to promote the profession to a greater height, this issue must be
resolved with immediacy by all relevant parties in the local counseling scenes.

2.2 Involvement in Professional Association

Unlike in the United States of America where counseling activities are more focused and are
modulated by their respective counseling association; for instance, Marriage and Family
Therapy Association, Community Services Association, and Counseling for Higher Education
Association, Malaysian counseling services have not received similar treatment. Counselors
who serve under the umbrella of guidance and counseling services, have only one option of
counseling association, which is the PERKAMA. Individuals functioning under guidance and
counseling can apply to be a member of PERKAMA either as a life member, a student
member or an associate member. Life membership is open to only individuals in the related
field. However, interested members of the public (aside from individuals holding counseling
student status) can apply for the associate status. PERKAMA was first established in 1982 by
a group of concerned counselors. Its’ objective is to provide common professional base for
Malaysian counselors and professionals in related areas from the view points of both
professional orientation and fellowship. PERKAMA has conducted series of seminar and
workshop that support enhancement of counseling knowledge and skills. The topics being
discussed include current issues in counseling, new techniques and strategies in helping
clients deal with their problems, discussion on the different aspects of counseling from
multicultural perspective, as well as effective supervision. The association also conduct
workshop in basic counseling skills for those interested in helping others but are not pursuing
a formal training in counseling. The series of workshop conducted by the association should
be viewed by its members and other helping professionals as means of continuously
upgrading one’s knowledge and skills in counseling. In order to enhance the professionalism
of practicing counselors in Malaysia, they need to actively participate in the activities
organized by local professional association; unfortunately, with only PERKAMA is around,
the opportunity to do so is very limited.

2.3 Use of Code of Ethics

Professional counselors are always confronted with “ethical dilemma” that arises from
conflicts in maintaining standard of right or wrong in specific counseling practice.
Consequently, counselors must be alerted to the professional ethical standard, and use it as a
 Noriah Mohd Ishak, Salleh Amat & Abu Yazid Abu Bakar / Journal of Educational Psychology & Counseling 74

guidance in rendering services to the clients. In the case of Malaysian counselors, the code of
ethics is set forth by PERKAMA with the following objectives: (1) to provide standard
guidelines for counselors’ behaviors as the basis in solving ethical dilemma that could divert
the standard professional behaviors among counseling practitioners; (2) it was build on the
main values of counseling services, and therefore help to build awareness of self-values,
dignity and uniqueness (which includes the right of and the counselors’ potential) as helping
professionals; (3) it should not be used as an instrument to impede opportunities and freedom
to practice among counselors, and should not also be used to restrain disciplinary actions on
counselors without providing them the maximum right for protection and justice; and (4) it
should be used as a guideline for the Malaysian Board of Counselor to make decision in
issues related to ethical conducts.

3.0 FOUNDATIONS OF MALAYSIAN COUNSELORS’ PROFESSIONAL ETHIC

3.1 PERKAMA Code of Ethics

What is or are considered ethically acceptable professional behaviors when providing

counseling services among Malaysian counselors? According to Cottone and Tarvydas (1998,
pg. 6) “ethics involves an analysis of what is socially and culturally acceptable, the agreed-on
shoulds and oughts of human actions… it cannot be separated from morality that deals with
human conduct where judgments are made as to whether human acts conforms to the accepted
rules of righteousness or virtue”. They posits that ethics involves an attempt to assess and to
judge human decisions and behavior against an accepted standard primarily in a non-religious
context. However, at times what is considered ethical practice can be immoral by certain
religious standard (example when helping the client deal with the issue of abortion or
accepting gay partnership practice and their lifestyle involving Muslim clients or clients
whose religious standing prohibit such lifestyle) and vice versa. This can create ethical
dilemma among Malaysian practicing counselors. Nonetheless, the PERKAMA Code of
Ethics (2008) clearly stated the code of conducts counselors should shoulder professionally as
follows:

a) Counselors should nature excellent behaviors at all times in order to maintain the
standard, integrity and professional identity of the counseling profession

b) Counselors should at all times evaluate and increase their knowledge, competencies
and skills in the counseling profession, and monitor their effectiveness as professionals

c) Counselors should carry out their duties efficiently, responsibly, objectively, honestly
and with dedication in line with the high standard of professionalism

Generally, PERKAMA code of ethics outlined counselors conduct when doing

research and publishing their work, as well as when performing a test on client. There is also a
short description on overall administration of services in both public and private practices. In
a more specific note, the code of ethics clearly identified counselors’ responsibility in a
number of areas mentioned below:
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a) Responsibility Towards Counselor-Client Relationship

Such descriptions could help counselors build awareness on their counselor-client relationship
that could support a very therapeutic working environment. Among others, the code of ethics
on counselor-client relationship suggests that: (1) counselor should respect clients’ integrity
and their welfare regardless whether they seek individual or group counseling; (2) the
counseling relationship and the information pertaining to it must be kept confidential; (3)
counselor must seek permission from the clients before disclosing any information to a third
party; (4) counselor must try to understand and respect clients’ socio-cultural background; (5)
counselor has the responsibility to protect the client from any physical or psychological harm;
(6) counselor cannot misuse his or her position to satisfy his or her own emotional, sexual or
financial needs; (7) counselor must not practice, or agree upon or encourage discrimination
based on race, gender, religion, social economic status, ideology, physical disability, mental
or any basis proscribed by law; (8) counselor should respect clients’ decision at all times; and
(9) counselor should at all times respect clients’ privacy in counseling sessions. Working with
the stated code of conducts of counselor-client relationship will help professional counselors
establish healthy relationships with clients. Concomitantly, clients’ well being will be
sustained throughout the counseling session and elements that could trigger unhealthy
relational environments can be eliminated. Such code of conducts will also help build
awareness of the influences counselors have on their clients; hence, reduces their chances of
exploiting the trust and dependency of clients. The ethical conducts of counselor-client
relationship is actually a remainder to all counselors to make every effort to avoid dual
relationships with clients that could impair professional judgment or increase the risk of harm
on clients.

b) Responsibility towards Peers/Other Professionals

Peers play an important role in influencing ones’ behavior at work. American Counseling
Association, Code of Ethics (2005), in its Section C: Professional Responsibility, C.6
Responsibility to Other Professionals stated three areas that promote responsibilities towards
other professionals. The areas include: respecting other professional approaches to
counseling, not speaking on behalf of other professionals, and not establishing professional
relationship with clients who are currently under the care of another professional counselors.
PERKAMA Code of Ethics also outlined a set of counselors’ responsibilities towards other
professionals. The code stated that: (1) a counselor must respect his or her professional peers;
(2) he or she has the responsibility to avert, and to correct any unethical conducts displayed by
his or her peers; and (3) he or she must be ready to defend, help and support his or her peer
that was wrongfully accused of displaying unethical behaviors. These ethical guidelines when
closely followed could help professional counselors establish positive and collaborative
professional relationship with other counselors, and thereby strengthened their professions.

c) Responsibility towards the Community

Professional counselors’ relationship with community is normally two folds: (1) as a formal
consultant where community members seeks advice from professionally; and (2) as informal
consultant where counselor is normally part of the community members that seeks advice
personally. Regardless of the relational experience, counselors and community members will
have to actively interact with each other, and therefore both parties need to understand the
socio-cultural context of the other. In tandem, the PERKAMA code of ethics stated that a
counselor must understand and respect the socio-cultural values of the society where he or she
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is imparting his or her counseling services. It was also suggested that the counselor abide by
the law of the country where he or she is providing the services. This is particularly true,
when the counselor faces a dilemma in making decisions that conflicted with the ethical
standard of the profession. In such situations, the counselor must look at what is provided by
the law with regards to similar issue (Corey et al., 2006). Taking these into consideration, the
counselor must always provide their services to the community members non-
discriminatively, and ensuring at all times that the services rendered is not clouded by
personal gains.

d) Responsibility Towards the Working Organization and Employer

Generally, professional counselors are obligated to their employers. They have the
responsibility to serve their employers in a way that demonstrates competence and ethical
sensitivity (Cottone and Tarvydas, 1998). Employers are also considered as the third party
where clients’ reports are sometimes submitted for evaluation, particularly when the clients
are employees of the organization. Counselors can be in difficult situations when the
employer requires detailed information about what was being discussed in the counseling
session, especially, when the client involved is of interest to the organization. PERKAMA
code of ethics provides a number of guidelines for professional counselors to follow when
working with an organization, and the guidelines are as follows: (1) counselor must adhere to
all agreement agreed upon between him or her and the organization (he or she is working
with) at the onset of his or her employment; (2) counselor must adhere to the organizational
policy and procedures, and to continuously upgrade the effectiveness of his or her services to
the organization; (3) counselor must act against any discrimination while in service; (4)
counselor must not misuse or abuse all facilities and resources provided by the organization;
(5) counselor must be truthful in informing the employer situations that can lead to conflict
which hinder his or her effectiveness in providing the counseling services; and (6) together
with the employer, the counselor must take the responsibility of improving his or her working
performance as well as other members of the organization. Therefore, counselors who work
within an organization, must always set their priority on the right track. Their first priority is
to the organization which employs them, and next to it will be their clients. A reverse priority
will jeopardize the counselors’ career. However, when setting the priority, the counselors
must always remind themselves that whatever decision being made, the rudimentary issue
would always be the well-being of the clients.

3.2 Malaysian Counselors Act (Act 580) 1998

Counselors Act (Act 580) 1998, is an act, applies to only Malaysian practicing counselors
with regards to their practice. It is a legally binding act established with an advisory council
known as the “Malaysian Counsellors Advisory Council” who regulates the registration of
Malaysian professional counselors. The act has eight part as follows: (1) Preliminary; (2) The
Malaysian Counsellors Advisory Council; (3) The Board of Counsellors; (4) Registration of
Counsellors and Practicing Certificates; (5) Bodies Corporate Practising as Counsellors; (6)
Disciplinary Proceedings; (7) Offences and Penalties; and (8) Miscellaneous.
The parts that would be of interest in this paper are the parts of Disciplinary
Proceedings (Part 6) and Offences and Penalties (Part 7). Both parts deal directly with the
issue of unethical conducts of counselors. The Disciplinary Proceedings states that “the board
shall have disciplinary authority over all registered counsellors and shall exercise disciplinary
control in respect of all such counsellors in accordance with this Act” (Counselors Act 1998,
 Noriah Mohd Ishak, Salleh Amat & Abu Yazid Abu Bakar / Journal of Educational Psychology & Counseling 77

pg. 22). Every complaint against any counselors will be investigated by a committee, and if
found guilty, the counsellor’s name will be removed from the Registrar, be suspended or
order to a fine not exceeding five thousand ringgit. The counselor can also be reprimanded for
the misconduct.
The Act clearly states the type of practices and penalties that are considered offensive.
The following are practices that are considered offensive:

a) Making or producing a false or fraudulent declaration, certificate, application or

representation

b) Forger, alters or counterfeits a certificate of registration, certificate of temporary

registration or practising certificate

c) Uses a forged alters or counterfeits a certificate of registration, certificate of temporary

registration or practising certificate

d) Personates a registered person or a director of a body corporate practising as a

counselor

e) Buys or fraudulently obtains a certificate of registration, certificate of temporary

registration, or practising certificate

f) Sells, assigns or transfers a certificate of registration, certificate of temporary

registration or practising certificates

If found guilty, a counselor or any individual can be: (1) fine not exceeding ten
thousand ringgit or imprisonment not exceeding two years or both; and (2) in the case of
continuing offence, be liable to a fine not exceeding one thousand ringgit for every day or
part of a day during which the offence continues after conviction.
Together with the code of ethics, the Act can guide the counselors who are in dilemma
when making professional decision. Nonetheless, when conflict arises between code of ethics
and the law or in this case the Act 580, the counselor must always refer back to the content of
the law. However, most of the time, the code of ethics are always and most often than not,
parallel to the content in the Act. A good example is when the counselor found that his or her
colleague has wrongfully practiced or claimed (in an advertisement) his expertise in the area
that he is not an expert or was trained in. The code of ethics has formally stated that “he or she
has the responsibility to avert, and to correct any unethical conducts displayed by his or her
peers”. The Act also clearly stated that a disciplinary punishment shall be imposed when the
counselor acted fraudulently, with dishonesty or moral turpitude.

3.3 Five Basic Moral Principles of Professional Ethics

Corey et al. (2006) described five basic moral principles that form the foundation of
functioning at the highest ethical level as a professional. The detail descriptions of these five
principles are as follows:

a) Autonomy – This principle refers to the promotion of self-determination, or the

freedom of clients to choose their own direction. This principle is reflected in the Humanist
Theory promoted by Carl Rogers. He suggested that human being is an organism that
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constantly moves independently to find homeostasis in life, and therefore gained

independence and autonomy. To display respects for autonomy, the counselor must
acknowledge the right of clients to choose and act in accordance with their wishes, and a
professional counselor must behave in a way that promotes autonomy. However, this
principle is very much related to individualistic community (like the Western community).
Conversely, Asian culture (like the Malaysian) is more of a communal society that respects
decision which takes into consideration the family welfare. Therefore, even the issue of
building autonomy which is greatly appreciated in the western society, can bring about ethical
dilemma among Malaysian counselor.

b) Non-maleficence – Non-maleficence means avoiding doing harm, which includes

refraining from actions that could risk or hurt the client. Professional counselors has the
responsibility to avoid engaging in practices that cause either physical, emotional or
psychological harms, or behave in a way that could provide potential harm or threat to the
clients. This principle is clearly stated in the code of ethics set forth by PERKAMA, which
states that counselor must always avoid doing or bringing harm to his or her clients.
Inevitably, counselors should be more careful when creating therapeutic conditions so as not
to promote dual or multiple relationship, or when handling information (or transferring
client’s information to a third party via electronic mode) given by clients so as to promote
confidentiality. Counselors must at all times review their behaviors to identify patterns that
might suggest inclination towards development of dual or multiple relationship or even
behaviors that could suggest bartering (exchanging goods with services) that could harm the
clients. These patterns can be identified from the conversation or non-verbal behaviors
displayed during counseling sessions. Last but not least, counselors must also be very careful
when developing treatment plan to ensure that it will benefit the clients (and not the
counselors).

c) Beneficence – This moral principle indicates promoting good for others. By nature,
counseling profession contributes to the growth and healthy wellbeing of the clients within
their own cultural context. But what is morally acceptable in a culture, sometimes is not
acceptable to another culture. Therefore, although the counselor’s intention in helping is good,
but due to cultural differences, it can cause more harm than good. For instance, following a
behavioral approach, a very passive client is asked to be more assertive towards his or her
parents, which can be quiet unfitting and thereby raising family conflict between children and
parents.

d) Justice – Justice means providing equal treatment to all clients. Everyone, regardless
of gender, age, race, SES or disability is entitled to equal access to the counseling services.
There are times when the counselor has to provide pro bono services with no financial returns.
This is not an issue if one practice as school counselors and giving services to the school
community or providing services within an organization. However, when required to provide
free services to the community (as necessitated by PERKAMA code of ethics), the same
counselor must do so without feeling discouraged. The ACA code encourages counselors to
offer pro bono services: “Counselors contribute to society by devoting a portion of their
professional activity to services for which there is little or no financial return” (ACA Code of
Ethics 2005, A.10.d). The issue of justice is more pertinent to private practitioners whose
counseling activity normally receive monetary rewards (through payment of counseling fees).
To do a pro bono services can threatened their very existence!
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e) Fidelity – Fidelity means that the professional counselors must make honest promises
and honor their commitments to those they serve. This entails fulfilling one’s responsibilities
of trust in a counseling relationship. When in a counselor-client relationship, a counselor must
inform his or her client about counseling (and its related procedures), and to follow through
all commitments made to the client. The ACA Code of Ethics (2005) suggests that “When
counseling is initiated… the counselor must inform clients of the purpose, goals, techniques,
procedures, limitations, potential risks, and benefits of services…” the clients will gain
throughout the session. This can be done quickly by providing a one page professional
statement for client to read prior to the session. The statement must clearly states the theory
and techniques used by the counselor (and it must reflect his or her expertise), and how the
client can benefit from the counseling services.
Applying these moral principles to professional functioning of any counselors is not
an easy task, especially when dealing with culturally diverse clients. However, with a
culturally diversified society like Malaysia, the success of applying all these moral principles
will definitely raise the professionalism level of local counseling practitioners.

4.0 CONCLUSION

The quality of counseling services rendered to client is affected by many factors, and one of
the factors is the professional conduct of the counselor. Counselor’s behavior can affect the
well-being of the clients, as well as change the course of their life for the better. However, the
reverse can happen if the counselor who rendered his or her service does not do so with the
interest of the client in mind. Although the code of ethics provided by PERKAMA serves as
guidelines for the counselor to function effectively in the profession, it does not guarantee that
the counselor will provide a professional service. In tandem, Corey et al. (2006) posit that:
“A code of ethics cannot guarantee ethical behaviors. Moreover, a code of ethics cannot
resolve all ethical issues or disputes, or captures the richness and complexity involved in
striving to make responsible choices within a moral community. Rather a code of ethics sets
forth values, ethical principles and ethical standards to which professionals aspire and by
which their actions can be judged.” (pg. 16)
Counselors who provide services by adhering strictly to the counseling code of ethics
and the Counseling Act (Act 580) will not only promote professionalism in the profession, but
more importantly, will be able to provide a professional service that leave a mark in their
clients’ life. The professional ethics in counseling have therefore several impacts namely: (1)
on the process of self-monitoring among the counselors; (2) reducing legal implication (liable,
litigation, legal action etc.) against counselors; (3) avoid abuse of power by the counselors (on
clients); (4) increase credibility of the counselors and their profession; and (5) maintain high
standard of professionalism among the counselors.
Concomitantly, the Malaysian Board of Counselor and PERKAMA, together with the
training institutions who trained future counselors, have the responsibility to ensure that the
admonishing messages stated in the professional code of ethics in counseling and the
Counseling Act (Act 580) is well understood by all practicing counselors. By doing so, the
high standard of professionalism in the counseling profession can be enhanced, in the public
service or non-governmental organizations, as well as in the private practices.
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