cultural humility: part ii - de anza college humility part 2.d… · web view4. reflect on...

This session will focus on the skills and abilities required for skilled dialogue with

students and co-workers. What’s more, we will explore what is required to create a culture of dialogue through classroom

curriculum, diversity dialogue groups, and equity dialogue/core groups.

Cultural Humility: Part IISkilled Dialogue

Faciliated by Dr. Veronica Neal, DirectorOffice of Equity, Social Justice, and Multicultural Education

WELCOME AND OVERVIEW

Broad Workshop Goal:

To provide context for the critical need of this approach and to increase the understanding and practice of cultural humility between faculty, staff, and students for educational equity.

Expected Outputs -- By the end of this workshop participants will be able to:

1. Define cultural humility and related skills for integration. 2. Articulate more clearly the importance of skilled dialogue in cultural humility.3. Share personal experiences of culturally humble practice and cultural identity.4. Reflect on immediate ways to integrate cultural humility practices.5. Practice culturally humble engagement.

Starting Assumptions:

We all want to be here for the good of the group There are more questions than answers This is an ongoing learning process We are equals – peers- in this learning space, working together for our students We all believe we are “professionals” and this is culturally defined or informed Our values, cultural identities, and past experiences matter Conflict is always possible, and conflict is OK when addressed from the heart We are all prejudiced; prejudice is learned and can be unlearned We are here to learn from each other

Hopes and Expectations:

Go Forward With Courage

When you are in doubt, be still, and wait;when doubt no longer exists for you, then go forward with courage.

So long as mists envelop you, be still;be still until the sunlight pours through and dispels the mists

-- as it surely will.Then act with courage.

Ponca Chief White Eagle (1800's to 1914)

1 Cultural Humility: Skilled dialogue

AGENDA

Welcome/Overview

Who Said It? – Humility Quiz

Cultural Humility Overview – Video

Video Processing Activity

BREAK

Deep Listening Warm-up on Cultural Identity

Presentation and Review of Skilled Dialogue

Classroom Application – Incorporating Dialogue Principles into Teaching

Scenarios Dialogue Practice and Reflection of Process

“Whenever two people meet, there are really six people present. There is each man as he sees himself, each man as the other person sees him, and each man as he really is.”

- William James, psychologist


FOUR-FOLD WAY: PRINCIPLES TO GUIDE A LEARNING COMMUNITYSummarized by Michael Welp, Ph.D., www.equalvoice.com

Angeles Arrien is a cultural anthropologist who has studied the common ways indigenous cultures throughout the world support creative expression, health, and adaptation to change. She has developed four major principles that integrate ancient cultural wisdoms into contemporary life. These principles provide clarity for thriving in today’s complex world of constant change.

1. Show up, or choose to be present.Being present allows us to access the human resources of power, presence, and communication. This is the way of the leader. We express the way of the leader through appropriate action, good timing, and clear communication.

2. Pay attention to what has heart and meaning.Paying attention opens us to the human resources of love, gratitude, acknowledgment, and validation. This is the way of the healer. We express the way of the healer through our attitudes and actions that maintain personal health and support the welfare of our environment.

3. Tell the truth without blame or judgment.Truthfulness, authenticity, and integrity are keys to developing our vision and intuition. This is the way of the visionary. We express the way of the visionary through personal creativity, goals, plans, and our ability to bring our life dreams and visions into the world.

4. Be open to outcome, not attached to outcome.Openness and non-attachment help us recover the human resources of wisdom and objectivity. This is the way of the teacher. We express the way of the teacher through our constructive communication and informational skills. Optimum health is expressed in most cultures as a balance in all four areas: leading, healing, visioning, and teaching. Cross-culturally these four areas reflect the four human resources of power, love, vision, and wisdom.

For an in-depth exploration of these principles, read Angeles Arrien’s The Four-Fold Way: Walking the Paths of the Warrior, Teacher, Healer, and Visionary, published in 1993 by Harper SanFranciso. For more information on Angeles Arriens’s workshops, publications, and activities, request her newsletter by phone at 415-331-5050 or visit her website at www.angelesarrien.com.


CONTRACTING

I, _____________________________________________________

Understand that it is okay to be imperfect with regard to my understanding of people who are different from me.

I give myself permission to reveal ignorance and misunderstanding.

I give myself permission to struggle with these issues and to be open and honest about my feelings.

I am a product of my culture, upbringing, environment, and experiences, and “I am who I am” – and I am okay! I do not have to feel guilty about what I believe, but do take responsibility for:

__ Letting go of my role of teacher in this space and opening to my role as learner,

__ Accepting as much new information and knowledge as I can, and

__ Challenging myself to examine my assumptions and beliefs.

__ I grant myself permission to accept and appreciate the other members of the group as they also struggle with these issues and to be open and honest about their feelings.

__ I agree to respect the confidentiality of all the personal information shared in both our small and large group work.

___ Today, I am committed to working on the following areas:

___________________________________ _______________________________________

_____________________________________Signature

Adapted with permission for educational use only from Professional Development Group, Inc. 1993 ©

CRITICAL TERMINOLOGY


“Equity is not about equal treatment of all students. Rather, it is about equal outcomes achieved by individualizing the instruction and support for each and every student. Equity is about all students succeeding, especially when measured according to differences such as race, ethnicity, socioeconomic status, gender, language, family background—the list of diversities within our students goes on and on. This effort has been traditionally referenced as “closing the achievement gaps” between students from the dominant White middle-class norm and students from traditionally underserved or oppressed populations. Building equity in education shifts the focus of responsibility for academic achievement from the students to the professional administrators and teachers who are the educators in the school. Students have to do their part, but the adults in the building need to teach in a way so that all students can succeed.” - http://www.livebookpd.com/equity.php

Social Justice The Center for Economic and Social Justice provides the following definition for social justice, which guides our work in the Equity Office. Social justice is the virtue that guides us in creating those organized human interactions we call institutions. In turn, social institutions, when justly organized, provide us with access to what is good for the person, both individually and in our associations with others. Social justice also imposes on each of us a personal responsibility to work with others to design and continually perfect our institutions as tools for personal and social development. Social justice encompasses economic justice.

A Working Definition of Social Justice: Social Justice is a process, not an outcome, which (1) seeks fair (re)distribution of resources, opportunities, and responsibilities; (2) challenges the roots of oppression and injustice; (3) empowers all people to exercise self-determination and realize their full potential; (4) and builds social solidarity and community capacity for collaborative action. – UC Berkeley, School of Social Work

Multicultural Education: Multicultural education has been broadly defined by various scholars and practitioners in the fields of early childhood through higher education. The following is a summary provided by National Association of Multicultural Education (NAME) to explain this critical approach and how it can be applied regardless of the institution of education. “Multicultural education is a process that permeates all aspects of our campus practices, policies and organization as a means to ensure the highest levels of academic achievement for all students. It helps students develop a positive self-concept by providing knowledge about the histories, cultures, and contributions of diverse groups. It prepares all students to work actively toward structural equality in organizations and institutions by providing the knowledge, dispositions, and skills for the redistribution of power and income among diverse groups. Thus, school curriculum must directly address issues of racism, sexism, classism, linguicism, ablism, ageism, heterosexism, religious intolerance and xenophobia.

Multicultural education advocates the belief that students and their life histories and experiences should be placed at the center of the teaching and learning process and that pedagogy should occur in a context that is familiar to students and that addresses multiple ways of thinking. In addition, teachers and students must critically analyze oppression and power relations in their communities, society and the world.

CULTURAL HUMILITY: VIDEO REFLECTIONS


http://www.cesj.org/

http://nameorg.org/

"Cultural Humility: People, Principles and Practices," is a new 30-minute documentary by San Francisco State Professor Vivian Chávez, that mixes poetry with music, interviews, archival footage, images of community, nature and dance to explain what "Cultural Humility" is and why we need it.

Sentence Starters

I feel…

I think ….

I wonder…

I wish…

I don’t understand…

I feel frustrated by…

I hope…

I will…

WHAT IS CULTURAL HUMILITY?


Adapted from: Tervalon and Murray-Garcia (1998)

Cultural humility is a lifelong process of self-reflection, self-critique and commitment to understanding and respecting different points of view, and engaging with others humbly, authentically and from a place of learning (Tervalon & Murray-Garcia, 1998). Tervalon and Murray-Garcia developed this concept while addressing disparities and institutional inequities in the field of public healthcare.

Cultural humility is a unique framework for moving us toward equity. It is a philosophy that addresses the role of power and privilege in a system, as well as the imbalanced power of voice and power to make decisions (i.e., the power over and the power to). Moreover, it is critical to ensure campus commitment and consistency across policies and procedures. Understanding institutional, interpersonal and internalized oppression is also an essential and ongoing aspect to this approach to organizational transformation.

Cultural humility upholds each individual or community group as the experts and teachers on the content of their personal culture. Thus, creating time and space for sharing personal stories, worldviews, approaches to trust building, team building, and community dynamics should become part of the day-to-day strategy for inclusion and our campus community development.

Cultural humility asks that we meet each person where he or she is by suspending judgment and resisting the need to impose personal values, beliefs, “truths,” and notions of right and wrong. By doing so, we reduce the harm of prejudice and oppression and open opportunities for equity. Meeting each person where he or she is, challenging and naming assumptions and biases, sharing the hidden rules of success, and redefining the cultural norms of an organization are part of deepening individual and campus cultural humility.

LEARNED SKILLS FOR CULTURAL HUMILITY APPLICATION

Skilled Dialogue (authentic communication without defensiveness, nonjudgmental, seeking to learn and understand vs. pushing an agenda, not a discussion or debate)

Self-reflection and Critique (reflective practitioner, identity politics… what’s in it for me?)

Transformational Conflict (difficult conversations, real-time feedback, observational learning)

Negotiation (power analysis, shared-decision making, ability to change/flexibility)

Inquiry (personal and group, coaching conversation, powerful questions)Reference: Neal, V. (2010)

CULTURAL HUMILITY AND CLASSROOM IMPLICATIONS

CH is a philosophy that addresses the role of power and privilege in a system as well as


imbalanced power of voice and power to make decisions. (i.e., the power over and power to)

Classroom Practices: Providing full transparency, creation of community learning agreements, explanation of teaching assumptions and preferred style of engagement

CH upholds each individual or community group as the experts and teachers on the content of their personal culture.

Classroom Practices: Diversity Dialogue Groups, Integrated voice (i.e., cultural considerations), theater of the oppressed, nontraditional teaching techniques, cross-cultural trust and community building orientation to course (e.g., assumptions activity, learning styles assessment)

CH ask that we meet each person where they are at by suspending judgment and resisting the need to impose personal values, beliefs, “truths”, and notions of “right and wrong” thus, reducing the harm of prejudice and oppression and opening opportunities for equity.

Practices: Family-friendly classrooms, testing/learning assessment options, personal goal cards, test prep to counter stereotype-threat, resources identification and support

CH is a philosophy that views the individual as a student, partner and facilitator, with access to resources and knowledge.

Practices: Co-facilitated lectures, student teach-backs, collective-voice assignment building

CH is a way of being in relationship with oneself and others; it is NOT deficit based model or an either/or model. It is both/and; everyone has great wisdom and a story to be told.

Practices: Reflective journaling, real-time replay and unpack, student-facilitated teachable moments

CH philosophy includes having institutional consistency throughout the organization i.e. hiring practices, composition of staff, and building partnership with surrounding communities

Practices: Reflective praxis, clearly identified theory of change, identification of institutional barriers and means of addressing these challenges/barriers

Cultural Humility is a Path to Educational Equity and Social Transformation

DIALOGUE VS. DISCUSSION

Dialogue


To learn To hear and understand different perspectives To offer, reflect and inquire To explore collective thinking and meaning To allow for common ground To discover/create shared visions To seek coherence between thought and action

Discussion

To fix To advocate a single perspective To present a position as "right" To sell, persuade, enlist To succumb to one strong opinion To prove one's own vision To decide to act first

Dialogue is not… Discussion (a word that shares its root meaning with “percussion” and “concussion” both of

which involve breaking things up) Debate Forms of communication aimed toward a goal, to form consensus, to solve a problem, or to have

one’s opinion prevail

Dialogue is… Perspective-based vs. prejudice –based Inclusive Non-threatening environment to evaluate personal assumptions and stereotypes Not focused on being PC – Focused on understanding diversity on a deeper, more meaningful

level

Source: Intro. to Dialogue Groups, LLNL, 10/1/97

DIALOGUE

Seven Lessons in Cross-Cultural Dialogue


1. Don’t assume sameness. 2. What you think of as normal human behavior may only be cultural. 3. Familiar behaviors may have different meanings. Same behaviors may not mean the same

thing. 4. Don’t assume that what you meant is what was understood. 5. Don’t assume that what you understood is what was meant. 6. You don’t have to like or accept “different” behavior, but you can try to understand

where it comes from. 7. Most people do behave rationally; you just have to discover the rationale.

Source: C. Storti, (1994). “Cross-cultural Dialogues.”

Tips for Challenging Oppression and Bias During Dialogue

Acknowledge that intent does not always equal impact Assume best intentions; share feelings, be supportive, encourage dialogue to continue Challenge personal assumptions or be aware of your own stereotypes, prejudice, and

discriminatory behaviors Be aware of your personal communication style or any bias you may have towards other

communication styles/dynamics Learn to manage/facilitate conflict Learn how to give and receive feedback around what hits your hot buttons. Be clear on your own assumptions around how to handle tension or express emotions Use language and behaviors that are not biased or exclusionary Speak in “I” statements Provide accurate information –stay current- when challenging biases or stereotypes State when you are sharing a personal experience or perception vs. a fact Avoid making generalizations, acknowledge diversity Show empathy and compassion; Model non-defensive behavior Model cultural humility for example, correct stereotypes you make out loud to show that

we are always learning and cultural humility is a lifelong process (Don’t compartmentalize this behavior to special events or interactions with certain groups of people)

Avoid blaming, shaming or victimizing the speaker Establish standards of responsibility and behaviors for your one-on-one or group dialogue

so that you can hold yourself and others accountable Reflect on personal barriers you have to dialoguing on difficult topics as well as

hesitancies to intervene when you hear biases, stereotypes, etc. Listen with an intent to learn from others experiences; suspend judgment Don’t be afraid of silence Acknowledge your own humanity and the humanity of others Be flexible and ask clarifying questions


Overcoming Defensiveness During Dialogue

Explore the speaker’s feelings of being attacked. *Acknowledging someone’s feelings does not mean that you agree with them or accept blame for them.

Work with the speaker on ways to constructively deal with their feelings and stay open to the dialogue.

Develop strategies for helping the speaker gain control over their emotions, circumstances or environment.

Dialogue, don’t accuse! Use “I” statements in conjunction with positive statements vs. negative statements. (I can

sense that this is very emotional for you vs. You are always so emotional.) Focus on attitudes vs. behaviors. Provide feedback during the dialogue process to help clarify, learn and gently challenge

ideas. Agree within reason; find areas in which you can realistically agree with the speaker.

Search for commonalities. Focus on one issue; don’t compare them to your own or other issues that surfaced another

time.

DIALOGUE SELF-ASSESSMENT

1. What are some ways you might acknowledge that intent does not always equal impact when

having a dialogue?


2. Why is it sometimes challenging to assume best intentions? How can you model this during a

challenging dialogue?

3. What are some of your personal stereotypes, prejudices, or biases that might inform how you

dialogue with others?

4. Who would you feel uncomfortable having a dialogue with and why?

5. How would you describe your personal communication style? How might this differ from those

around you?

6. What did you learn from your cultural group about how to manage conflict and handle your own

and others emotions?

7. What did you learn from your culture about other cultural groups that may interfere with having

an open dialogue?

8. How might you provide feedback to someone without shutting down the dialogue who said

something that you felt was offensive or bias?

9. What are some of your personal hot buttons (e.g., gender bias language) that might get kicked up

during a dialogue?

10. What are some ways to avoid gender, heterosexist and ethnic bias language during dialogue?

11. How might you handle your own and others defensive behavior during a dialogue?

12. How might you establish standards of responsibility and behaviors for your one-on-one or group

dialogue so that you can hold yourself and others accountable?

13. What are some of your personal hesitancies to intervening when you hear biases, stereotypes, etc.

14. What do you find challenging about suspending judgment?

15. What is one example of an open-end, clarifying question?

Cultural Humility Role-play - 1

INFORMATION KNOWN TO ALL


Stephanie is a returning student attending your class in her third year at De Anza. Although Stephanie has not declared her major she is very excited about your class and has come to see you on several occasions during office hours.

Stephanie is usually 10- 15 min. late for class and thus, misses the class check-in. She is often unprepared but highly engaged and passionate about the subject matter. You have asked to meet with Stephanie about her work in your class.

INFORMATION KNOW TO INSTRUCTOR

Although you enjoy having Stephanie in your class you are very concerned about her tardiness. Stephanie has shared with you that she identifies as a feminist and is interested in women studies. Otherwise, Stephanie has shared little personal information with you. You have also heard from 3 other students working with her on a small group project that they are upset because she voiced discomfort with having a transgender identified student in the class. You are hoping to engage her around both issues; course work and perceived bias.

INFORMATION KNOW TO STUDENT

You have been invited to meet with the instructor of the class about your current progress. You are excited about the meeting because you like this teacher but a bit anxious because you recently shared with your small group that another student made you uncomfortable in the class because they identify as “transgender.” You are worried that the instructor might have heard about this comment and will ask you to leave the class. You need this class to graduate.

HIDDEN INFORMATION (Only share this information if you feel encouraged, safe, and deeply trust the instructor)

You are a woman of trans experience yourself and do not want to be identified as transgender. You are very nervous to have students asking you questions about your life experiences, which is why you often arrive late for class. At the beginning of class you feel nervous to engage or participate during the class check-in. You really want to connect with the instructor and do well but feel very unsafe on campus and in the classroom.

Cultural Humility Role-play - 2

INFORMATION KNOWN TO ALL


Mario is a student mentor at De Anza taking his second class with you. You do not remember him from your previous class but he does remember you and often speaks with you before class starts. He is a good student but seems very shy and does not interact with the other students. Mario recently missed two classes and the midterm review. He has asked to meet with you during office hours to pick up the midterm review handout.

INFORMATION KNOW TO INSTRUCTOR

You do not know Mario well but are happy to meet with him. You encourage students not to miss more than three classes and Mario has now missed four. You would like to encourage him to more deeply engage in class and to feel comfortable with the other students. You have heard from other instructors that he struggles with his commitments.

INFORMATION KNOW TO STUDENT

You have been very involved in your community activism work in addition to working two jobs and helping with family responsibilities. You like the instructor but do not necessarily trust them. You really need support but do not feel comfortable asking for help.

HIDDEN INFORMATION

You missed several classes because you are caring for your mother who is suffering with Breast Cancer. You were raised to not sure “family business” but have been very depressed and really need support. You do not want your instructors to feel that you are irresponsible but feel that it’s important to honor your mother’s wish for privacy. You might share this information with the instructor if you feel that it will be held in confidence and that they really care about your success.

PEACEMAKING CIRCLES by Mark Umbreit 2008

The purpose of peacemaking circles is to create a safe, nonjudgmental place to engage in a sharing of authentic personal reactions and feelings that are owned by each individual and


acknowledged by others, related to a conflict, crisis, issue, or even to a reaction to a speaker or film. The circle process allows the opportunity for each person to speak, without interruptions from others. Peacemaking circles, talking circles, or healing circles are deeply rooted in the traditional practices of the indigenous people of North America, as well as from other parts of the world. They are widely used among the First Nation people of Canada and the hundreds of tribes of Native Americans in the United States. The circle process establishes a very different style of communication than most from European traditions are familiar with. Rather than aggressive debate and challenging each other, often involving only a few more assertive individuals, the circle process establishes a safe nonhierarchical place in which all present have the opportunity to speak without interruptions. Rather than active verbal facilitation, communication is regulated through the circle keeper or facilitator by passing a talking piece (usually an object of special meaning or symbolism to the group). The talking piece fosters respectful listening and reflection in a safe setting. It prevents one-to-one debating or attacking or even one person dominating the conversation. After welcoming the participants, all of whom are sitting in a circle, the circle keeper will begin by having each person introduce him- or herself, followed by brief opening comments by the circle keeper about the purpose of the circle and the talking piece. Guidelines for communication are discussed and agreed upon. Typical guidelines include listen with respect, speak from the heart, give each person a chance to talk, allow one person to talk at a time when he or she has the talking piece, speak for yourself and not as the representative of any group, realize that it is okay to disagree, and no name-calling or attacking.

The circle keeper will begin the process by posing a question to reflect on, followed by other related questions. After each question, the talking piece is passed to the person on the left, clockwise. Only the person with the talking piece can speak. If others jump in with comments, the circle keeper reminds them of the ground rules and refocuses on the person with the talking piece. Participants are not required to speak: this requirement would create an unsafe, pressured tone to the circle. If someone feels unable to speak, he or she can simply pass the talking piece to the next person. The circle process has been brought into European culture by many over the years, including community activists in the restorative justice movement and activists in the feminist movement, most notably Baldwin, author of Calling the Circle, The First and Future Culture, and Pranis, Stuart, and Wedge, authors of Peacemaking Circles: From Crime to Community. Peacemaking circles are increasingly being used to address conflicts in families, schools, workplaces, and communities. They are also used to address issues of violence, including both common assault and more severe violence.

Further Readings Baldwin, C. (1998). Calling the circle: The first and future culture. New York: Bantam Doubleday Dell. Pranis, K. (2005). The little book of circle process. Intercourse, PA: Good Books. Pranis, K., Stuart, B., & Wedge, M. (2003). Peacemaking circles: From crime to community. St. Paul, MN: Living Justice Press

©Regents of the University of Minnesota Center for Restorative Justice & Peacemaking School of Social Work, College of Education & Human Development Center for Restorative Justice & Peacemaking An International Resource Center in Support of Restorative Justice Dialogue, Research and Training In Collaboration with the Restorative Justice Initiative, Marquette University Law School www.cehd.umn.edu/ssw/rjp


cultural humility: part ii - de anza college humility part 2.d… · web view4. reflect on...

Documents