What is Cultural Competence (Part I)

As noted earlier, my chosen focus in educational studies is cultural competence. I truly believe that a key to improving the education problems in America can come from making our teachers (some, not all) more culturally aware of who they are teaching. In the coming weeks, I will examine this topic in greater detail, including some insight into my own personal history with the subject (aka - here's where I came from!)
On another note, I am going to post twice a week from now on. Monday will be dedicated to my studies on education, while on Thursday I will seek to add more op-ed type of articles. Admittedly, since sports is in my wheelhouse, a lot of the articles might be sports related. Currently examining some topics for this Thursday, especially with the hullabaloo going on about cheating in college athletics. The question has been raised -- should college athletes be paid. The NCAA says no way, while many columnists and desk jockeys disagree. Over the past week, a few key journalists and commentators have chipped in with some great thoughts, particularly Sally Jenkins of the Washington Post and the members of the John Riggins Show, shown on Mid-Atlantic Sports Network and worldwide at http://riggo44.com. For the record, I love this show and have found many others who share this feeling. That's my aim for Thursday.
But for today, some opening thoughts on cultural competence.


In order to begin any discussion on cultural competence, one must look backwards and analyze the behaviors of previous generations. While working to best understand why people act a certain way in the present, it is necessary to study the behaviors and actions of those who lived before us. When the topic comes to understanding human behavior on a broad level, looking into the past requires a working knowledge of anthropolgy.

In its simplest form, anthropology is defined as the knowledge or study of human beings. The science has been split into four fields, and the one most closely related to our topic is cultural anthropology, also called social anthropology or socio-cultural anthropology. In a sense, these anthropologists make the argument that culture is based on human nature and that people are capable of classifying expereinces, encoding classifications in a symbolic manner and teaching their findings to others. In short, culture is learned, and because of this, people living in different places have different cultures. Part of the conflict with different groups of people involves the strain between one living in his ordinary (local) world versus his struggle to exist in the global (universal) society.

The origins of this branch of anthropology fall to the early 19th century with the study of ethnology. Ethnology systematically compares different human societies. Ethnologists were concerned with the idea of why people living in different parts of the world behaved in different ways. It was believed by the early theorists that beliefs and practices were passed from one group to another, either directly or indirectly. Some believed that they spread from one place to another, although the explanation of how as never fully developed. There were beliefs in a cultural evolution, complete with several stages.


Ethnography


Much of these theories were rejected in the 20th century with the advance of ethnography. By definition, ethnography is “a methodology that sprang in the first instance of anthropology and anthropological theory has been adopted by symbolic interactionism and adapted to its own purposes” (Crotty, 1998). Ethnography put the researcher squarely among the culture being studied. The key word is immersion. In ethnography, the anthropologist lives inside of another society for a consideable period of time.

The practice was advanced by Franz Boas. Boas, a German scientist, observed and participated in the social and cultural life of Arctic Eskimos as part of his fieldwork on Baffin Island in Canada. The experience changed Boas’ outlook and turned him from a “scientist’s view of cognition to an historian’s view of culture.” (Crotty, p. 76) In his view, cultures were “irreducable and incomparable.” Through his influence, Boas was credited with helping cultural relativism succeed in dominating American anthropology.

Boas continued - “culture is not to be criticised. One is to observe it as closely as possible, attempt to take the place of those within the culture and search out the insider’s perspective.”

Others contributed to the cause. Although ethnography was born to anthropology, the study was adopted (and adapted) by sociology. (Crotty, p.76) British educational researcher Martyn Hammersley is an advocate for ethnography and defines it this way.

 
All in the Symbolism
 
One notable concept forwarded by the American cultural anthropologists was that of symbolic interactionism. Clifford Geertz wrote of “a system of significant symbols.” (Crotty, p. 53). The thought process behind this suggests that humans require a great deal of stimulation and continuous learning - of language and other symbolic systems - to maintain even normal human functioning. (Barrett, 1984). Without meaningful symbolic communication, even normal mental functions cannot be aroused. One example of this is noted in Barrett’s piece entitled “The Meaning of Culture.” In it, a newspaper account from 1973 is rehashed. The article centers around a 13-year-old girl who had been held captive in her home for most of her life. The girl, Susan Wiley, was discovered by social workers and studied while a plan for rehabilitation was developed.

Wiley was deformed, incapable of speaking, and wore diapers. Her muscle development was retarded from lack of exercise and she walked with a stoop. Her mental capacity equalled that of a 12-to-18 month infant. The reasoning behind these deficiencies and deformities was determined to be her lack of social contact during her developing years. Other children, who were neglected and later found showed similar shortcomings. In each case, the absence of social stimuli and communications were seen as causal reasons.

(More on Susan Wiley and Cultural Competence next Monday..thanks for reading)