Abstract
Introduction:
Undergraduate psychology programs offer opportunities for the development of knowledge and specialized skills in order to equip students to work with diverse populations.
Statement of the Problem:
It is crucial for psychology clinicians and other human service providers to understand and be responsive to the scope of cultural diversity. To be effective, they must demonstrate cultural humility through an anti-bias approach.
Literature Review:
We review research pertaining to cultural diversity, cultural humility, and the social and pedagogical implications associated with these constructs.
Teaching Implications:
We offer one approach for fostering the development of cultural humility through a 6-week Cultural Humility Learning Module that capitalizes on the principles of diversity, privilege and bias, cultural humility, fairness, and social justice.
Conclusion:
Through piloting and refining the learning module in our own classrooms, we believe that this approach shows promise of transformational learning. We offer the reader potential ways to assess the effectiveness of the module.
Keywords
The terms diversity and minority (or non-dominant) status can take on a variety of meanings. According to Hays (1996, 2016), cultural diversity is an umbrella term that includes age, congenital and acquired disabilities, religion, ethnicity, sexual orientation, socioeconomic status, indigenous populations, nationality, and gender. Though this definition applies to both dominant and non-dominant statuses, people of non-dominant status are especially vulnerable to prejudice, discriminatory practices, and disenfranchisement (Kaplin, 2017). Further, as the number of minority statuses increase within an individual, they are more susceptible to being targeted as a result of this intersectionality of disadvantage. Included in the concept of intersectionality is a recognition of multiple systems of oppression and privilege, and how their interconnectedness creates unique barriers for people of multiple minority status (Bell, 2016; Crenshaw, 2019).
In order for future psychologists and educators to be fully equipped to serve clients or students of diverse identities, they must engage in explicit anti-bias and anti-racist work during their training. This can be crucial to the development of an appreciation for the manifold nature of identity and the awareness of one’s own biases so that they are able to effectively serve their populations. Biases come in several forms (Fiske, 1998) and are a common source of microaggressions (Sue, 2010; Sue et al., 2007). Singleton (2015) noted that one prerequisite for those committed to addressing biases is to acknowledge that they do not know everything about a given group. This is referred to as race consciousness or cultural humility (Hook et al., 2013).
Clinicians and teachers must demonstrate cultural humility in order to understand and relate to their clients or students based on the attributes most important within the culture (Hook et al., 2013). Researchers have reported the importance of exhibiting cultural humility in training and supervising students (Hook et al., 2013; Patallo, 2019). In order for a practitioner to best serve a community, they must remain open to reflecting on similarities, differences, values, and needs of that group. In doing so, cultural humility moves the practitioner beyond a basic knowledge about a given group, sometimes more broadly referred to as cultural competence (Tervalon & Murray-Garcia, 1998), toward a deeper level of awareness and appreciation of an individual’s intersectional identity. This is a key component in anti-racist training (Singleton, 2015).
As the demographics of our nation continue to rapidly diversify, clinicians and teachers must be prepared to embrace the role of social justice advocate through a cultural humility lens, moving beyond the colorblind approach (Sue et al., 2007) that tends to ignore or negate the experiences, languages, and cultures that clients and students bring as valuable resources into the treatment room or classroom (Nieto, 2006). The development of cultural humility is a continuous, lifelong process (Tervalon & Murray-Garcia, 1998) that leads learners to surpass surface-level knowledge acquisition into transformational learning experiences, a cornerstone principle of adult education in which profound learning occurs through a transformation of perspective or ways of knowing (Mezirow, 2000). Learners construct new understandings after experiencing a disorienting dilemma in which new information does not fit in with their current world view, leading to a cycle of reflective discourse and practical application of new understandings (Mezirow, 1991). Practical application involves clinicians’ and educators’ actions of effecting change as they engage in social justice work that aims to ensure all people are treated with fairness, generosity, dignity, and respect (Nieto & Bode, 2018).
By engaging in the exploration of sociocultural issues through anti-bias and anti-racist work, we empower the voices of clients and students from diverse backgrounds and experiences. In doing so, we aim to scaffold a transformational learning process in which clinicians and educators begin to develop cultural humility and understand their role in engaging in social justice advocacy for their clients and students. Scholar-teachers have proposed learning modules to cultivate an applied understanding of these perspectives (Etengoff, 2020; Perera-Diltz & Greenidge, 2018). In this spirit, we propose our Cultural Humility Learning Module.
Educational Context
The Cultural Humility Learning Module (hereafter referred to as the module) was developed based on our teaching at two urban, Northeastern universities. The first institution is a 2-year, public community college that serves a highly diverse student population, representing more than 140 different countries. The second is a 4-year, private college dedicated to providing high quality educational experiences to first generation college students and underserved populations of diverse racial, ethnic, and religious backgrounds.
The module was designed as an integral component of a cross-cultural psychology course and a social foundations of education course. In the psychology course, the module is one component of an upper-level undergraduate course in cross-cultural psychology, which is designed to prepare students for graduate study in clinical or counseling psychology. In the education course, first-year education majors are introduced to the philosophical, historical, political and socio-cultural underpinnings of our educational system. We implemented and refined the module across several semesters, and believe it is potentially useful for educators in a range of disciplines.
In total, 80 students (40 from the cross-cultural psychology course and 40 from the education course) participated in this learning module over the course of two semesters. We did not conduct systematic data collection, therefore, further research is needed to substantiate the effectiveness of the module in relation to the stated learning objectives. The module is designed as a series of readings and activities, culminating in a summative Visible Thinking assessment, which can be used to further validate the growth and learning process of students.
Description of Weekly Activities
The module was delivered as a 6-week cross-cultural educational program that focused on the principles of diversity, privilege and bias, cultural humility, fairness, and social justice. These concepts addressed multiple course learning objectives (https://doi.org/10.6084/m9.figshare.13513950) pertaining to cultural awareness. Some objectives were more global and reflected the importance of depth in knowledge. As such, they recurred in several weeks of the module. Other learning objectives were applicable to the content of a specific week. At the end of each week, students completed a 1- to 2-page reflective writing assignment that was used to assess development in relation to the learning objectives. The content of the written assignments was evaluated using a 4-point Course Objectives Rubric (https://doi.org/10.6084/m9.figshare.13513944) (1 = needs growth, 2 = developing, 3 = proficient, 4 = exemplary). We compiled a list of suggested readings and activities to facilitate critical thinking and dialogue for each session in the instructional module (https://doi.org/10.6084/m9.figshare.13513956).
Week 1: Introduction to Diversity and Culture
Activities and discussion
As an introduction, we asked students to participate in the creation of a group semantic web by sharing the various terms that come to mind when they think of the word “diversity,” while we listed the terms shared by students on the group semantic web. With these preliminary terms in mind, students were then asked to share information about their own cultural identity with a partner assigned by the instructor at random. Being that our universities’ student bodies are heterogeneous, diverse pairings tended to naturally occur. If applied to a more homogeneous student body, faculty should explore strategies for diversifying pairings. As a whole group, students shared what they learned about each other’s cultural identities while the instructor listed key terms shared on the whiteboard.
We then introduced terms for various cultural influences, including age, disability, religion, ethnicity/race, socioeconomic status, sexual orientation, indigenous heritage, national origin, and gender (Hays, 2016). Using Hays’s (2013) Culture Sketch, students answered several questions exploring the various cultural influences in their own lives that shaped their identities and resulted in their expectations, attitudes, and beliefs. A lively discussion ensued in which students discovered and shared new realizations about their identities. The use of the semantic web and the Culture Sketch were designed to get students to think more broadly about how they perceive themselves and other people they might encounter. In doing so, students should be able to associate how culture is impacted by past experience and behavior.
Reflective writing assignment
Students were asked to write a paragraph addressing the following questions:
After completing your Culture Sketch, what discoveries did you make about yourself and how your culture influences your beliefs? How does one’s culture influence or shape their perceptions, experiences, and behaviors?
Week 2: Cultural Influences: Dominant and Non-Dominant Groups
Activities and discussion
Students worked in dyads assigned by the instructor to develop definitions for the following terms: stereotype, bias, prejudice, and discrimination. After sharing their understandings and communally constructing definitions as a whole group, we reflected on and explored the relationships between the concepts. Is there an order or hierarchy? Does one lead to or result in another? Which terms represent thoughts, beliefs, and actions? How do thoughts shape our belief systems and impact our actions toward others?
Students were then prompted to discuss stereotypes pertaining to their own culture and reflect upon a time in which they felt discriminated against based on any aspect of their cultural identity. Then we introduced students to Hays’s (2016) ADDRESSING Framework and discussed dominant and minority groups for each cultural influence. Though Hays refers to the groups as “dominant” or “minority,” in our discussions with students we realized that using the terms “dominant” and “non-dominant” may be more aligned with the power dynamic between these groups. Therefore, we modified the questions accordingly. Students applied the framework by writing for several minutes in response to the following questions: In what ways are you a member of a dominant and/or non-dominant societal group? Have you been marginalized as a member of one or more of these groups? Have you noticed any effects of this marginalization in everyday life?
Students first discussed their writing with their partners before engaging in a whole group discussion in order to highlight and connect common themes.
Reflective writing assignment
Students were asked to write a paragraph addressing the following question:
Identify one cultural identity factor that places you in a dominant group, and one that places you in the non-dominant group. Imagine you were living in another region of the world. How would this combination of privilege and marginalization be impacted by this change in culture?
Week 3: Privilege Simulation
Activities and discussion
Prior to Week 3, we noted how some of the activities could elicit strong emotional reactions (a “trigger warning”) from students and reinforced the importance of civility among students. We reviewed the college policies regarding civility and standards of conduct in the classroom, as well as class contracts developed at the beginning of the semester. With these principles in mind, students participated in a simulated privilege activity by which they were asked to work in randomly assigned groups to create a poster representing their cultures. However, they were blind to the true objective of the activity—a social experiment on the nature of privilege. We explained that the group with the most aesthetically pleasing poster would receive extra credit on their next exam. Each group was provided with different sets of art materials, which intentionally created an uneven playing field. Group A worked with colored markers, glue, colored construction paper, scissors, and stencils. Group B was provided with pencils and plain drawing paper.
The students who received the “best” materials began working and were generally unaware of their advantage. Although they worked diligently to complete the assignment, they faced relatively few roadblocks and were able to complete the assignment with ease. The students who received fewer and poorer materials were keenly aware of the inequity. Some students noticed the inequity and quietly protested but, being part of the non-dominant group, were generally unheard by the dominant group. They, too, completed their project, but it took considerably longer, due to the challenges faced with having few materials to work with. At the end of the activity, it was clear which group had created the most aesthetically pleasing work.
Reflective writing assignment
Students were asked to write several paragraphs addressing the following questions: How did it feel to be a member of the dominant/non-dominant group in the activity? Might the disadvantaged students have achieved success on the task if they simply worked harder? Did either group earn their level of advantage? Is it fair to blame the dominant group? Is it fair to capitalize on the non-dominant group’s disadvantage? What are the rights and/or responsibilities of each group? How might you have approached the activity differently if you were made aware of the inequity at the start? Based on previous class discussions pertaining to dominant and non-dominant status, and thinking about your own responses to Hays’ Culture Sketch, how might we have made this activity more equitable? What did each individual need to be successful in the activity?
Week 4: Privilege and Intersectionality
Activities and discussion
We began this session by initiating a discussion about the ways in which the privilege simulation emulates everyday life, including white privilege and male privilege. Students were introduced to the Privilege Walk, an activity adapted from the experiences listed in McIntosh’s (1998) essay on White privilege. When doing this walk, participants are typically asked to step forward or backward based on their ability to respond positively to statements pertaining to life experiences involving privilege. Examples include: If you were ever called names because of your race, class, ethnicity, gender, or sexual orientation, take one step back. If your primary ethnic identity is “American,” take one step forward.
While the physical walk involved in this activity was avoided out of sensitivity to our students, we discussed the various forms that privilege can take. Students were then asked to reflect on their own privilege or oppression by completing the following sentence and elaborating on their experiences: “As a ___________________ person, I can/can’t __________________ without _____________________.”
Reflective writing assignment
Students were asked to write several paragraphs addressing the following questions: Choose three elements of your cultural identity (choosing at least two non-dominant identity factors, if possible) and compare how your experiences differ from a privileged individual who falls within the dominant group for all three factors. How does the principle of intersectionality contribute to how others treat you? If you cannot identify at least two non-dominant identity factors, compare your experiences to a friend or colleague who has at least two non-dominant identity factors.
Week 5: Microaggressions
Activities and discussion
We introduced students to the concept of microaggressions by displaying various examples of microaggressive acts or language on the whiteboard. A definition was communally constructed, and a conversation pertaining to the distinction between micro and macroaggressions ensued. The distinct microaggression classes and themes (Sue et al., 2007) were provided for students to understand how these experiences were categorized. We then oriented students to Sue’s (2010) suggestions to combat microaggression: Remain vigilant about your biases. Explore the experiential realities of members of non-dominant groups. Remain open and avoid defensiveness. Be open to discussing how your biases might have hurt others. Be an ally.
Students were challenged to add their own suggestions to the list and share examples of how they would consider implementing the ideas in their daily interactions with people in their lives - friends, family, colleagues, neighbors and the public.
Reflective Writing Assignment
Students were asked to write several paragraphs addressing the following questions: Write one experience you have had as a target of microaggressions. Discuss how your experience fits in with one of the themes. Looking at the themes, have you ever been the perpetrator of microaggressions? How might your increased awareness help you develop cultural humility? How might you address your partner’s experiences with microaggressions as a social justice ally?
Week 6: Visible Thinking Reflection
Singleton (2015) described the transformational power of acknowledging that we don’t know what we don’t know through a series of thinking exercises in order to facilitate racial consciousness. With this principle in mind, we introduced students to the Visible Thinking framework developed by Project Zero (Harvard University Graduate School of Education, 2016). The Visible Thinking framework cultivates critical thinking and reflective skills and dispositions while deepening content learning through the practice of thinking routines (Perkins, 2003). Our approach was similar in nature to Singleton’s (2015), who also utilized visible thinking exercises to facilitate racial consciousness through a variety of exercises. We used this framework to summatively monitor students’ growth toward meeting the stated learning objectives upon completion of the learning module. Using Project Zero’s framework as a qualitative assessment encouraged students to think about and document their transformation in ideas and beliefs pertaining to their cultural identity and experiences as a foundation for broader cultural awareness. The assessment utilized the I Used to Think…Now I Think…thinking routine (Ritchhart et al., 2011), which supported students in critically analyzing previously held beliefs through an inclusive, sociocultural lens by reflecting on how and why their thinking has changed over the course of the learning module. The template for the Visible Thinking reflective assignment (https://doi.org/10.6084/m9.figshare.13513953), as well as sample student responses (https://doi.org/10.6084/m9.figshare.13513947), can be useful for implementation purposes.
Assessment Recommendations
In order to evaluate students’ initial level of cultural humility, we recommend administering the first two subscales of Windsor et al.’s (2015) Diversity and Oppression Scale prior to introducing the weekly learning activities. These subscales provide baseline insight into students’ cultural awareness, appreciation of diversity, and understanding of systems of oppression. Scale items include, “I have knowledge to critique and apply culturally competent and social justice approaches to influence assessment, planning, access of resources, intervention, and research” and “Membership in a minority group significantly increases risk factors for exposure to discrimination, economic deprivation, and oppression” (Windsor et al., 2015, p. 64). Upon completion of the module, we recommend readministering the first two subscales of the DOS to assess changes in students’ cultural humility mean scores. This is one way to empirically assess the impact of this learning module. This data should be augmented by the Visible Thinking responses to capture qualitative growth in learning. We anticipate that students will demonstrate improvement, both quantitatively and qualitatively, as a function of the module.
Discussion
Our Cultural Humility Learning Module is consistent with other scholar-teachers who have begun to offer pedagogical strategies to increase awareness of oneself in relation to another person’s intersectional identities (Crenshaw, 2019; Etengoff, 2020; Perera-Diltz & Greenidge, 2018; Singleton, 2015). Using our module as a framework, instructors may foster and support student development in terms of self-awareness of their biases and ethnocentricity. Furthermore, students can reflect upon the impact of their interactions with different groups in order to develop and demonstrate cultural humility toward the populations they will ultimately serve (Weinstein et al., 2004). When clients and students feel that their manifold identities and experiences are acknowledged and valued, we validate their voices, experiences and perspectives as meaningful contributions in a just society. Consistent with Nieto and Bode (2018), this module can be used to raise consciousness of privilege among those who presently belong to dominant groups, as well as liberating students from disenfranchised groups through consciousness-raising (Freire, 2000). Once students become aware of societal issues and their own role in maintaining the norms, they can become empowered to effect change.
Our module is aligned with the APA Guidelines for the Undergraduate Psychology Major (2013), the goal of which is to promote ethical and social responsibility in a diverse world. Similarly, the APA Commission on Accreditation’s Standards for Accreditation of Health Service Psychology (2018) requires graduate level psychology programs to demonstrate commitment to cultural and individual differences and diversity. This module invites students to think about how they view themselves and interact with other individuals within a larger cultural system. Moreover, we believe that this will result in increased respect and sensitivity to individuals who may not share their values or traditions. Our module will be a valuable resource for psychology educators who are teaching applied psychology courses. For example, the exercises provided could serve as ice breakers in an upper level undergraduate cross-cultural psychology course. Additionally, we believe that due to the amount of primary source material, this module can be adapted for graduate-level multicultural counseling courses at both the masters and doctoral levels.
The transformational learning process associated with the development of cultural humility moves the practitioner beyond a basic knowledge about a given group (sometimes referred to as cultural competence; Tervalon & Murray-Garcia, 1998) and toward a deeper level of awareness and appreciation of an individual’s intersectional identity. As our communities increasingly experience civil unrest as a result of racial and cultural injustice, classroom experiences that foster civil and respectful discourse have the potential to transform our ways of knowing and seeing the world. Throughout this module, our students engaged in an individual and collaborative process of recognizing, constructing and deconstructing their beliefs and understandings about identity, power and privilege, and the societal structures and systems that impact our lives. They engaged by sharing personal experiences, posing and answering questions, and recognizing and actively changing some of their views. This type of transformational learning is crucial in shaping the clinicians and educators of the future.
Footnotes
Declaration of Conflicting Interests
The authors declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.
Funding
The authors received no financial support for the research, authorship, and/or publication of this article.
