f their differentness. Pederson supported the position that multiculturalism should refer to a broad definition of culture that includes demographic, ethnographic, status and affiliation dimensions, in which case there would be a theory, which can be followed and used in all counselling relationships.There are three different types of responses to cross-cultural counselling. According to Berry ( 1969) one should start with training, experience and sensitivity they have accumulated with their within-cultural clientele and then to extent and modify their interventions in culturally different counselling encounters. The second outlook is a careful conceptual analysis of a cultures values and practices, including its therapeutic interventions, and eventual incorporation of these components into modern counselling techniques. The third approach focuses on identifying cultural obstacles to effective and helpful intervention. Once the barriers are identified, they can be removed and a culturally appropriate solution may be proposed. Yet none of those techniques bears in mind culture as being a different dimension with its own rules and values and none of them does actually consider the difficulties that may be encountered in defining and stating cultural boundaries as well as removing them. Cultural awareness in this case is helpful, but the fact that cultural differences are sometimes hard to be distinguished from demographic or personal ones makes them difficult to be accurately identified. Egan ( 1998 ) shows a model, which undergoes cultural boundaries, which regards cultural differences in the context of assumptions, beliefs and norms. He claimed that in order a counsellor to be efficient, he or she should understand the different needs and the idea of balance in a particular culture, to understand the specific nuances related to demographic factors, but mainly to respect that behind their shared humanity, clients differ from one another ...
