What is Cultural Competence (Part II)

Last week, I introduced the meaning of cultural competence, looking back at its origins at the anthropological and ethnological levels. Just want to finish the initial thoughts on this subject today. It is particularly interesting to see how we are such creatures of habit, and particularly how much faith and trust we place with strangers many times over the course of a day.

Still planning on taking a look at the topic of paying college athletes for Thursday. Just searching for an article that I wrote back in 1986 on the effect which a successful college athletic program can have on the whole of a college or university. We are about to see another case in point as the number of applications to Virginia Commonwealth University will skyrocket over the next several years. Immediately, the coach, Shaka Smart, was signed to a eight-year contract with a 400% raise, from 325K to 1.3 million. Great news for the coach, but many educators in our state have not received a raise in three years. (OK, that's another story). But, what do the players like Rodriguez and Skeen see? You know, they did play the games.

But back to Geertz.....

Geertz defines significant symbols as “the meaningful symbols that constitute culture as an indispensable guide to human behavior.” Geertz continues “without them (symbols), we would not be clever savages like in Lord of the Flies. We would not be nature’s noblemen, who in Enlightenment thought lurk beneath the trappings of culture. We would not be intrinsically talented apes who had somehow failed to find themselves, as classical anthropological theory seems to imply. We would be unworkable monstrosities.” (Geertz, 1973)   

Starts At Birth

The bottom line is that we are products of our environment. Most of our customary behavior is shaped by observation, by initiation, or by instruction at the hands of other members of the group. (Barrett, p. 54).

Most of these characteristics are formed in the first three years of life and the process begins at birth. Customs are learned. For example, does the family eat with forks or chopsticks? What language is spoken in the home? At what age are babies trained to crawl, walk, and toilet train? The particular society in which one is reared determine the answers to theses questions and many others like them. Many of these practices have been developed for generations and will continue to passed on for future generations. The techniques and practices are ingrained in each society.

Another sociologist, Emile Durkheim was one of the first to write about the influence from the great power that society exercised over every individual. He wrote of the education of children that begins from the womb. Durkheim describes how babies are taught how to eat, drink and sleep at certain hours, how they are taught to clean themselves, how to remain calm, how to obey and to exert pressure, how to show respect and give consideration for others.

According to Durkheim, the reason why children are so vulnerable to this type of training is that they have no choice. Acknowledging that children do not like to be toilet trained or fed, or dressed, Durkheim also notes that babies will cry as a defense mechanism, bit come to realize that their wailing and howling tantrums will be exerted with no effect. When the child realizes that the “world” is against him, he will comply. This is the reason why it takes less than three years for the core of a child’s cultural tradition to emerge. It is not brainwashing, but rather the fact remains that the child has developed stereotypes gestures and salutations that are peculiar to that society. (Barrett, p. 56). One anthropologist liked to refer to it as a “blueprint for all of life’s activities” (Kluckhorn, 1949).

Predictability is also important in studying cultural behavior. As humans, we are creatures of habit. This is made easier because we are expected to follow rules and regulations, whether they are local, federal, or familial. While we follow our important rules, we also assume that others in society will do likewise. A good example of trust in other people comes from an analysis of car traffic. Almost all drivers have little difficulty stopping at the proper red light, but why should we assume that every other driver is following suit? We have an inherent expectation that others will observe the same rules that we adhere to, simply because these behaviors have been instilled in us during the process of earning one’s driver license.