Scot: From the medical field; taking a servant approach to working with people; what would this look like within education
Discussion for all of us?
Cultural Humility: A Paradigm Shift ThroughGlobal Engagement Experiences
Cultural Humility: A Paradigm Shift Through Global Engagement Experiences Eloise Hockett, Linda Samek, Scot Headley Presented at the ICCTE conference Azusa Pacific University May 25, 2012
Who are we?: 3 educators from George Fox UniversityGlobal engagement with common global experiences in Kenya
Global EngagementGFU’s commitment:Engaging Globally and Connecting Culturally: Wevalue worldwide experiential learning aimed atunderstanding and improving the human condition.We desire to connect genuinely with people fromdiverse cultures both locally and globally throughrelationships and reciprocal teaching and learning.(George Fox University Website)
Collaborative work even at the governmental level
What is the result of our work?Wrestling with the terminology:Cultural awareness: “...a cognitive function, notnecessarily involving an emotional component”(Hardy and Laszlosfly, 1995)Cultural intelligence: “ a person’s capability forsuccessful adaptations to new cultural settings”(Early & Ang, 2003)
Cultural sensitivity: “a capacity to relate todifferences in a manner that is sensitive andrespectful....the capacity to respond to culturallydifferent material in a tactful, respectful, andgenuine way....invites us to examine the impactof our own culture of origin on our manner ofrelating to cultural differences” (Hardy andLaszlosfly, 1995)
A Paradigm Shift Cultural Humility• A lifelong commitment to self-evaluation and self-critique, to redressing the power imbalances in the patient-physician dynamic, and to developing mutually beneficial and nonpaternalistic clinical and advocacy partnerships with communities on behalf of individuals and defined populations (Tervalon & Murray-Garcia, 1998).• Humble reflection on how one’s knowledge is always partial, incomplete, and inevitably biased” (Wear, 2008).
• Reynoso-Vallejo (2009) contrasted cultural competence with humility by equating competence with knowledge and humility with understanding.
Cultural Humility Applied in EducationReflecting on our experiences:Reflective practice allows for the educator orpractitioner to further assess the motives andoutcomes of their work, which can lead tofurther growth and development as aprofessional. The reflective process involvesexamining one’s own behaviors and identifyinghow those behaviors impact our responses andfuture work (Osterman & Kottman, 1993).
Cultural Humility and Application to Classroom Practice Reflections of Educator 1• Ausland’s (2010) framework: – Staying for Tea: building honest relationships – Process Matters: people are at the center of the process – Focus on Values: community vision based on their values – Check your Filter: See Christ in all (names, faces, stories) – Cultivate a Servant’s Heart: eye-level work; keeping our pride aside
• Focus on relationships: How well do I know my students, their names and stories?• Teaching holistically-the entire student: head, heart, and hands• Not making general assumptions about my students• Careful and intentional listening
Cultural Humility and Application to Personal Worldview Reflections of Educator 2Cultural Humility and Participatory Continuum(Corbett and Fikkert, 2009).• Coercion--------------Doing to• Compliance----------Doing for• Consultation---------Doing for• Cooperation---------Doing with
• Co-learning---------------Doing with• Community Initiated---Responding to
Applications• SOE Diversity Committee: focus of the work• Director of Office of Services to Communities• Challenges Public School policies as related to gender identification
Cultural HumilityWhat would be the implications in our classrooms?
References• Ausland, A. (2010). Staying for tea: Five principles for the community service volunteer. The Global Citizen: A Journal for Young Adults Engaging the World Through Service, 2. Retrieved from www.kristafoundation.org• Corbett, S. and Fikkert, B. (2009). When helping hurts: How to alleviate poverty without hurting the poor and yourself. Chicago: Moody Press.• Early, C.P. & Ang, S. (2003). Cultural intelligence: Individual interactions across cultures. Stanford University Press: Stanford, CA.• George Fox University (2012). Mission statement. Retrieved from: http://www.georgefox.edu/about/mission_vision_values/index.htm l• Hardy, K. & Laszlosfly, T. (1995). The cultural genogram: Key to training culturally competent family therapists. Journal of Marital and Family Therapy, 21(3), 227-237.
• Osterman, K.F. & Kottman, R.B. (1993). Reflective practice for educators. Corwin Press: Newbury Park, CA.• Reynoso-Vallejo, H. (2009). Support Group for Latino Caregivers of Dementia Elders: Cultural Humility and Cultural Competence. Ageing International, 34(1-2), 67-78. Retrieved from http://www.springerlink.com/index/10.1007/s12126- 009-9031-x• Tervalon, M. & Murray-Garcia, J. (1998). Cultural humility versus cultural competence: A critical distinction in defining physician training outcomes in multicultural education. Journal of Health Care for the Poor and Underserved, 9(2), 117-125.• Wear, D. (2008). On outcomes and humility. Academic Medicine, 83(7), 625-626.