Beyond Cultural Competence, Toward Social Transformation: Liberation Psychologies and the Practice of Cultural Humility

Abe, Jennifer

doi:10.1080/10437797.2019.1661911

Cited by 36 publications

(41 citation statements)

References 73 publications

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“…The National Social Work Association (NASW) Standards of Cultural Competence (National Association of Social Workers, 2015) have incorporated intersectionality, organization and systemic oppression, and power disparity in the conceptualization of cultural competence. Several scholars recently proposed this integrated approach in addressing culture, diversity, and systemic oppression in both micro and macro interactions such as, cultural humility (Abe, 2020), cultural attunement (Jackson & Samuels, 2011), narrative justice (McKenzie-Mohr & Lafrance, 2017), accompaniment (Wilkinson & D’Angelo, 2019), critical clinical practice (Brown, 2020), socially just and culturally competent practice (Lee et al, in press), and critical cross-cultural social work practice (Azzopardi, 2020). Therefore, the original construct of broaching with a focus on “REC concerns that may impact the client’s presenting concerns” (Day-Vines et al, 2020, p. 107) needs to be expanded to explicitly address broaching in the context of systemic oppressions.…”

Section: Theorizing Broaching and Bridging In Cross-cultural Psychoth...mentioning

confidence: 99%

“…Various health and social service professions have promoted practice that is culturally competent, informed, sensitive, safe, and humble, and this has also been recognized by professional associations who have published guidelines on multi/cultural competence, humility, and diversity (American Psychiatric Association, 2021; American Psychological Association, 2002; the American Psychiatric Nurses Association, 2021; National Association of Social Workers, 2015). Addressing cultural differences and power disparity in therapy is a critical component of cultural competence and humility (Abe, 2020; Choi et al, 2015), and enhances therapists’ credibility and effectiveness, as well as clients’ depth of disclosure, satisfaction with therapy, and willingness to return to future therapy (Day-Vines et al, 2018; Hare, 2015). It is critical for therapists to not only recognize socio–cultural–political contexts that impact clients’ presenting concerns but also demonstrate a willingness and comfort to explicitly discuss or broach racial, ethnic, and cultural factors with clients in therapy (Day-Vines et al, 2018).…”

mentioning

confidence: 99%

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Developing a model of broaching and bridging in cross-cultural psychotherapy: Toward fostering epistemic and social justice.

Lee¹,

Greenblatt²,

Hu³

et al. 2022

American Journal of Orthopsychiatry

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Epistemic and social injustice occurs when therapists implicitly and explicitly impose personal, professional, and institutional power onto clients, and dismiss client experience which is embedded in cultural identity and social location. Despite research evidence highlighting the positive impact of broaching in cross-cultural psychotherapy, questioning the rationale and barriers to broaching is paramount. Drawing from scholarship on epistemic in/justice, we argue that the very existence of marginalization of a client in the life and in the therapy exemplifies epistemic injustice. Epistemic injustice bears two types-testimonial and hermeneutic injustice. When clients' experience of marginalization is decentered or discredited, testimonial injustice occurs. By not providing clients with opportunities to share this experience in therapy, there is little shared understanding cultivated in the cross-cultural dyad, contributing to hermeneutic injustice. Thus, epistemic in/justice requires broaching not as an option but as an integral part of therapy. Synthesizing scholarship in cultural competence, humility, intersectionality, and antioppressive practice, we define broaching as the therapist's tasks for intentional understanding of the cultural aspects and systemic oppression in the client's life-in-context. A therapist who is broaching is aware of cross-cultural similarities and differences and the workings of power in the therapy dyad and makes deliberate efforts to demonstrate this understanding to the client which includes explicit discussion in sessions. We propose pathways, dimensions, foci, and timing of ongoing broaching and bridging cross-cultural encounters in therapy. Lastly, we discuss the implications of broaching and bridging while situating this work as promoting epistemic and social justice in therapy encounters. Public Policy Relevance StatementIn working with individuals who come from different cultural experiences, it is critical for therapists to acknowledge the presence of cultural similarities and differences and power disparities in therapy dyads. In order to understand how systemic oppression influences the client's experience, we must explicitly broach and bridge similarities, differences, and power differentials in therapy conversations as the pathway toward building a therapeutic alliance with the client. This process is embodying epistemic and social justice while respecting the client as a fully cultural human being. By integrating philosophical, theoretical, and empirical evidence of broaching and bridging in therapy, this article proposes a comprehensive Broaching and Bridging Model to guide therapists to initiate socially and epistemically just conversations with clients in health and social services. Centering epistemic justice in cross-cultural psychotherapy opens opportunities to not only foster justice in clinical encounters but also to allow a genuine space for surfacing and confronting intersectional systemic oppressions embedded in mental health care systems and policies.

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Section: Theorizing Broaching and Bridging In Cross-cultural Psychoth...mentioning

confidence: 99%

mentioning

confidence: 99%

Developing a model of broaching and bridging in cross-cultural psychotherapy: Toward fostering epistemic and social justice.

Lee¹,

Greenblatt²,

Hu³

et al. 2022

American Journal of Orthopsychiatry

View full text Add to dashboard Cite

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“…[5][6][7][8][9][10][11]13,14,16,20,27 Educators arguing against cultural competence frameworks maintain that becoming culturally competent is not possible and relying on this framework implies that providers are "checking off" skills in an attempt to learn about culture. [5][6][7][8][9][10][11]13,14,16,20,27 Research suggests that cultural competence frameworks portray culture as static and fail to acknowledge that it is shaped by the patient's interactions with others, their community, institutions, media, technology, and environmental factors. 8 Some scholars contend that curriculum content for teaching and assessing cultural competence is dictated by highly educated, privileged individuals who lack the perspective of the underrepresented minority.…”

Section: Framework For Understanding the Problemmentioning

confidence: 99%

“…10 e major argument against the use of cultural competence frameworks is that they foster static views and fail to adequately recognize individuality. [5][6][7][8][9][10][11]13,14,16,20,27 Students need to appreciate that beliefs and practices of a single culture may not be identical for all people of that culture.…”

Section: Framework For Understanding the Problemmentioning

confidence: 99%

“…is variation is also discussed in the literature which is informed by other health care professions regarding the selection of cultural competence and cultural humility frameworks, and instructional methods. [5][6][7][8][9][10][11]14,18 e authors propose that educators teach students about culture by incorporating the distinguishing features of both frameworks (Table 1).…”

Section: Shared Characteristicsmentioning

confidence: 99%

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Cultural Competence and Cultural Humility: A Dialogue on Adopting a Multimodel Approach in Physical Therapist Education

Bangs

Hayward

Donlan

2022

JOPTE

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Background and Purpose. Integrating the concepts of cultural humility and cultural competence into physical therapy (PT) practice may reduce health care disparities and improve patient-centered care. Although several frameworks exist for teaching physical therapist students about cultural competence and cultural humility, discussion about which framework is comprehensive enough to capture the complexity of this topic is unresolved. The purpose of this position paper was to raise awareness in physical therapist and physical therapist assistant (PTA) education about existing frameworks of cultural competence and cultural humility and present a rationale for the inclusion of both in educational approaches. Position and Rationale. This article examines the concepts of cultural competence and cultural humility, explores the differences between these 2 concepts, and provides a rationale for integrating both theoretical constructs into PT and PTA education. Discussion and Conclusion. Cultural competence and cultural humility frameworks are evolving and so should faculty member approaches to teaching this content to PT students. Contemporary pedagogy requires a focused lens through which to prepare students for incorporating cultural awareness into clinical care to avoid potential cultural mismatches. Creating a new framework that synthesizes the principles of cultural competence and cultural humility may encourage more inclusivity. Cultural pedagogy has the potential to improve the patient experience and health outcomes by empowering students to provide care that is sensitive to important patient cultural differences.

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Spiritual competencies and social justice: Implications for counselor education pedagogy

Avent Harris,

Gonzales‐Wong

2024

Couns Edu & Supervision

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Counselor educators are responsible for creating learning environments that promote students’ increased cultural competence and social justice engagement. Although, counselor educators have expanded their focus on diversity, religion and spirituality remain largely unaddressed in the curriculum and social justice‐oriented instruction. This article provides pedagogical recommendations for counselor educators that promote religious and spiritual competence.

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Beyond Cultural Competence, Toward Social Transformation: Liberation Psychologies and the Practice of Cultural Humility

Cited by 36 publications

References 73 publications

Developing a model of broaching and bridging in cross-cultural psychotherapy: Toward fostering epistemic and social justice.

Developing a model of broaching and bridging in cross-cultural psychotherapy: Toward fostering epistemic and social justice.

Cultural Competence and Cultural Humility: A Dialogue on Adopting a Multimodel Approach in Physical Therapist Education

Spiritual competencies and social justice: Implications for counselor education pedagogy

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