Journal of Ethnographic & Qualitative Research
2020, Vol. 14, 199–215
ISSN: 1935-3308
An Immersion Experience in China: Cultivating
Cultural Humility Among Social Work Students
David Luciano
Johnson C. Smith University
The present study describes a six-week study abroad experience in which
two graduate and 12 undergraduate students from Johnson C. Smith University attended Guangdong Baiyun University in China. The purpose
of this present study was to better understand how Chinese language
immersion programs can develop cultural humility in students. Drawing
from both ethnographic and phenomenological approaches to data collection and analysis, we observed the daily interactions of the participants
with Guangdong Baiyun University faculty in order to capture the cultural
dynamics of the program. Using thematic analysis, results indicated that
participants experienced empowerment in learning Chinese holistic practices, life transforming experiences through language immersion, internalization of Chinese values, and recognition of themselves as global citizens.
Using the Cultural Humility Model, these findings suggest that Chinese
language immersion programs may enable social work students to acquire
the skills necessary to more effectively work with Asian populations in an
effort to promote global cooperation in an interdependent world.
M
any migrant and refugee populations
throughout the world are relocating due to civil wars, famine, and other natural disasters.
Hence, the profession of social work has become more global in scope and there is a strong
need to help social work students in undergraduate and graduate programs to develop a culturally humble and culturally competent assessment framework so that they are better
able to assist Asian populations and other migrant populations throughout the globe (Voss,
Bolton, Horst-Friedrich, Dente, Ingersoll, & Bartholomew, 2017; Yochay, 2017). As Small, Bonit, and Niklova (2015) explain, displaced families experience a host of challenges and social
David Luciano, Ph.D., is Associate Professor of Social
Work and Research Methods at Johnson C. Smith University, in Charlotte, North Carolina.
Correspondence regarding this article should be sent
to dluciano@jcsu.edu.
workers are frequently employed in order to assist these families with their social displacement
so that they can become better acculturated in
the United States. This type of intervention requires that social work students become more
global and eclectic in their orientation and that
they must be able to develop the practice skills
necessary in order to assist with problems such
as post-traumatic stress disorder, immigration
trauma, and acculturative stress. Hines, Cohen, Nguyen, Drabble, and Han Tran (2010) argue similarly that social workers must develop
skills in order to become more both proactive
and culturally humble when working with culturally diverse families.
As globalization breaks down boundaries that separate countries and cultures, social
workers encounter problems associated with
forced migration, oppression, and human rights
abuses (Kahn & Sussman, 2015). This result
requires social work students to become more
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culturally proficient by learning about immigrant and refugee populations who are arriving
to the United States. Much research in international social work suggests that students studying psychology and social work should travel
abroad to a different country, immersing themselves in the cultural nuances of that particular place (Bell & Anscombe, 2013; Guo, Marshall, Glasser, & Spillers, 2016; Hines, Cohen,
Tran, Lee, & Van Phu, 2015). As a result, social work students must acquire the necessary
skills in areas of intercultural competence. Intercultural competence comes with learning a
new language and performing psychosocial assessments with ethnically diverse populations
in need of mental health treatment (Niculescu &
Bazgan, 2017). In other words, a psychosocial
assessment requires that practitioners adopt a
humble approach when collecting information
regarding the client’s social history and cultural background in order to understand how the
client’s cultural background shapes their experience when working with different social systems (Niculescu & Bazgan, 2017).
The Council on Social Work Education
(CSWE) is the accrediting body for undergraduate and graduate social work programs in the
United States. The CSWE now mandates that
social work students be properly trained in assessment and clinical skills that focus on working with culturally diverse populations who may
suffer from refugee trauma and post-traumatic
stress disorder. Hence, the CSWE social work
curriculum is designed to train social work students to acquire a human behavior and macropractice orientation that will help refugee and
migrant populations with such issues as language and cultural immersion. Further, social
work students have an ethical responsibility to
engage in global leadership roles and participate in venues that help alleviate human suffering all over the world (Guo et al., 2016; Hines et
al., 2010). This responsibility is echoed by the
CSWE which indicates: “Social workers recognize the global interconnections of oppression
and are knowledgeable about theories of justice and strategies to promote human and civil
rights” (CSWE, 2015). Exchange programs are
one way to achieve the goals of our accrediting
body which include helping our students gain
cultural competence and sensitivity through a
global cultural exchange program.
Luciano
Global exchange and study abroad programs are becoming more popular in most colleges and universities in the United States and
abroad. There is a growing recognition that students not only in social work and psychology
but also in such majors as economics, business,
and STEM fields (science, technology, engineering, and math) need to have a global understanding of social service delivery systems and
market trends in a highly interdependent world.
This type of global training is vital for most students due to the benefits in social media (e.g.,
Google, Facebook, Instagram, Twitter, Skype,
and We Chat) and the latest advances in communication platforms and other forms of internet technology (Cotten & Thompson, 2017). In
other words, students who are proficient in internet technology are better informed and are
more likely to understand the needs of ethnically diverse populations. Such students are
in a better position to help migrant and marginalized populations receive the proper mental health treatment or resources that they need
in order to improve their economic situation.
Thus, exchange programs in which students
spend a significant amount of time abroad
learning about language and culture can be instrumental in helping students to become more
culturally competent and sensitive towards migrant populations. This student orientation is
a major goal that is required by the CSWE so
that social work students can be fully equipped
in their future professional practice (Fisher &
Grettenberger, 2015).
In the present study, I conducted an ethnography and participated in a cross-cultural partnership with two master’s level social
work graduate students in order to promote
the social work model in China at Guangdong
Baiyun University in Guangzhou, China. The
purpose of this global education model was
to help Guangdong Baiyun University and its
faculty learn how social workers in the Charlotte, North Carolina area work with mentally
ill and elderly populations. This global education partnership was strictly between Johnson
C. Smith University in Charlotte North Carolina
and the Guangdong Baiyun University (the host
university in China). While Queens University
and the University of North Carolina at Charlotte also participated in the study abroad experience, these schools were not a direct recipient
An Immersion Experience in China
of the Fulbright grant. The global education initiative was funded by the Fulbright-Hays grant
in an effort to provide international social work,
language training, and fieldwork experience for
both master’s level social workers and undergraduate students who are interested in working with Asian populations. The aim of this
global education model was to promote global cooperation and language instruction among
the students and to expose the students to a variety of cultural activities that would acclimate
them to the Chinese model of cooperation.
In order to accomplish the goals of this language immersion experience, participants were
provided with various textbooks that covered
Chinese language instruction, Chinese poetry,
Chinese history, and the mechanics of Chinese
language and grammar. The curriculum for the
program also covered significant Chinese values, such as filial virtue, on which Chinese culture is based. Zhang and Qiliang (2007) explain
that filial virtue comes out of Confucianism and
“means having a love and a strong appreciation
for the elderly” (p. 19). Confucius, the great
thinker and moral reformer in China, taught
about love, peace, benevolence, and living in
harmony with nature. Confucius also taught
that respecting and taking care of elderly family members is an obligation (Zhang & Qiliang,
2007). Unlike in the United States, where youth
culture is glamorized and ageism is often practiced, the elderly in China are treated with respect and taking care of one’s parents is regarded as one of the most important cultural
traditions among Chinese people since the elderly have more experience dealing with life’s
challenges than the younger generation (Zhang,
2005; Zhang & Qiliang, 2007). This cultural
reciprocity provides a strong support system for
elderly Chinese who require additional support.
The cultural reciprocity also encourages people to be loyal and grateful to elderly parents
(Zhang & Qiliang, 2007).
Filial virtue also fits well with social work
models such as the cultural humility model and
the ecological systems perspective (Bronfenbrenner, 2005; Ortega & Coulbourn Faller, 2011;
Shorkey, Garcia, & Windsor, 2010). Filial virtue is based on loyalty, love, and respect for an
individual’s elders and ancestors. Filial virtue
is based on the notion that an individual’s ancestors and elderly still live vicariously through
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that individual and the ancestors are better able
to help that individual deal with major obstacles in daily living (Zhang, 2005; Zhang & Qiliang, 2007). The ecological systems perspective
is a framework that combines systems theory
and examines how an individual interacts with
their external environment. In social work, the
objective is to help people find ways of meeting
their needs and achieving a goodness of fit with
their environment so that they are able to connect with needed resources and improve their
capacity to cope with negative environmental
stressors (Bronfenbrenner, 2005). Filial virtue
also has a similar connection with the cultural
humility model since it is believed that elderly
people have the wisdom and experience in order to guide the younger and future generations.
Cultural humility as a theory also believes that
the elderly should be appreciated in society
since they often provide the younger generation
with life lessons, rites of passage, knowledge,
and experience that can help the younger generation find inner harmony and peace in a precarious world (Ortega & Coulbourn Faller, 2011;
Tervalon & Murray-Garcia, 1998).
Lessons on Buddhism, China’s oldest religion, were also included in the curriculum. The
Chinese people rely heavily on Buddhism as a
way of life. When early Buddhist scriptures
were translated into Chinese during the early
Han Dynasty (206 BC-220 AD), the scriptures
needed to blend with Chinese Taoism, Confucian beliefs, family values, universal laws, and
terminology (Zhang & Qiliang, 2007). Since
that time, Buddhism has played a major role in
the daily thoughts, habits, and meditation practices of the Chinese people. The philosophy of
Buddhism emphasizes equanimity, peace, harmony with the universe, and love for an individual’s fellow human beings (McArthur, 2010;
Zhang & Qiliang, 2007).
As part of the curriculum, the students
and Chinese faculty conducted tea preparation
and traditional Chinese tea ceremonies during
class as well as extracurricular trips. During
these tea ceremonies, the students and myself
learned how the tea is carefully prepared and
served. According to the Chinese folk healers
and Chinese medicine enthusiasts, Chinese tea
can be helpful to all people around the world
and the health benefits are many (Zhang & Qiliang, 2007). The art and value of Chinese tea
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on culture and the Chinese diet are highly beneficial. During the practice of serving Chinese
tea, there is a spirit of cultural humility, peace,
and tranquility. Tea often brings families and
diverse cultures together, especially during a
meal. Tea also helps to burn fat, maintain a
good immune system, rids the body of of harmful toxins, and helps to maintain healthy cholesterol (Zhang & Qiliang, 2007).
The Benefits of Cross-Cultural Collaboration
Research on study abroad opportunities
consistently supports the value of cross-cultural experiences (Cotten & Thompson, 2017;
Fisher & Grettenberger, 2015). Short and longterm experiences abroad offer educational opportunities that can provide students with important skills necessary for negotiating in the
global marketplace (Cotten & Thompson, 2017;
Guo et al., 2016; Fisher & Grettenberger, 2015).
As Braskamp, Braskamp, and Merrill (2009) explain, global cultural exchange programs prepare students and faculty in all fields of study
for intercultural sensitivity and global citizenship. For social work students, as outlined by
the CSWE, such understanding is crucial (Cotten & Thompson, 2017; Fisher & Grettenberger,
2015; Guo et al., 2016).
The benefits of international immersion
for educators and students in social work are
numerous. For example, social work students
learn how assessments, clinical interventions,
and other forms of social work practice are conducted in other countries (Greenfield, Davis, &
Fedor, 2012; Hines et al., 2010; Voss et al., 2017).
Faculty learn more about the culture of research
as well as how research and evidence-based
practices are evaluated elsewhere. Through
collaborations with those individuals outside
the United States, faculty learn how to improve
their teaching pedagogy.
According to Gardner, Katagari, Parsons,
Lee, and Thevannoor (2012), the growing nature of the social work profession means universities should take a more global approach.
In doing so, social work practitioners, scholars,
students, and academics can develop a crosscultural and comparative lens through which
they can assess social problems, providing a
larger arsenal of tools in order to help those individuals in need (Gardner et al., 2012). Kahn
Luciano
and Sussman (2015) provide further support for
globalization, arguing that clinicians are in a
better position to assess and treat clients who
may be marginalized and oppressed due to their
cultural context, personal situation, and poverty (Kahn & Sussman, 2015). The cross-cultural paradigm shift benefits everyone by helping
diverse populations achieve self-determination
(Greenfield, Davis, & Fedor, 2012; Voss et al.,
2017).
Conducting research across diverse geopolitical and global contexts provides the profession with the ability to examine issues of
culture, race, language, clinical and holistic
interventions, and other theoretical perspectives from a global perspective (Voss et al.,
2017). Furthermore, collaboration between social work and mental health practitioners helps
promote social justice in oppressed populations
who may not have a voice in the global agenda (Engelbrecht et al., 2016). The reported benefits of these international and global research
projects include the re-evaluation of specific
country data, the development of new and exciting insights, and a deeper understanding of
global issues (Gray, 2008; Guo et al., 2016; Voss
et al., 2017). These benefits and research outcomes may never be discovered by conducting
research in a single nation (Gray & Webb, 2014;
Guo et al., 2016; Kahn & Sussman, 2015).
Partnerships between universities on opposite sides of the world are one way to create
opportunities for enhancing global knowledge
and providing research opportunities designed
to benefit those individuals of association in
the workplace. Johnson C. Smith University’s agreement with Guangdong Baiyun University in Guangzhou, China is an example of
such a partnership and represents a new trend
in global education. Through these programs,
students from diverse backgrounds participate in either international social work, online
learning, or global studies. Most importantly,
study abroad programs provide a curriculum
through which we as faculty can assess our students on the 10 Core Education Policy and Accreditation Standards developed by the CSWE
(CSWE, 2015). In other words, we as educators
can determine student competencies and practice behaviors as they engage in international
social work (Voss et al., 2017). This type of
global initiative is necessary given the trends in
An Immersion Experience in China
globalization, cross-cultural initiatives, and internet technology.
Cultural Humility Model
The cultural humility model is a multidimensional model that was first developed by
Tervalon and Murray-Garcia in 1998 as a way
of infusing multiculturalism into their work as
medical health care professionals. The cultural humility model is viewed as a more effective
framework that is designed for all diverse populations regardless of their cultural experiences in the United States or abroad (Fisher-Borne,
Montana Cain, & Martin, 2015; Tervalon & Murray-Garcia, 1998). Replacing the idea of cultural
competence, cultural humility is seen as a more
useful approach that is based on various principles such as lifelong learning, self-reflection,
compassion, equity, and inner peace (Ortega &
Coulbourn Faller, 2011; Tervalon & Murray-Garcia, 1998). Tervalon and Murray-Garcia (1998)
believed that medical and other health care professionals were not being properly trained in order to work with diverse and oppressed populations since they had very little understanding of
the clients’ cultural background and language
differences (Tervalon & Murray-Garcia, 1998).
Recently, the social work profession and
other scholars have used the cultural humility model in working with marginalized and
diverse populations. More specifically, this
framework has been successfully used by social
workers who work with Latino and other immigrant populations in the field of child welfare,
mental health, and immigration services (Ortega & Coulbourn Faller, 2011). Similarities exist between Latino and Chinese populations as
well as other Asian groups (Chung, 2013; Falicov, 2014). These similarities warrant considering the cultural humility model in social work
settings with Chinese populations. As Chung
(2013) notes, Chinese culture places high value
on family, culture, filial virtue, respect, and taking care of elderly family members. In the cultural humility model, family members work together in order to cope with social oppression
and resolve social problems. The model promotes the use of social support networks, client
empowerment, and interdependence, including
spiritual beliefs and a shared close-knit culture
(Congress & Gonzalez, 2013; Furman & Negi,
2010; Ortega & Coulbourn Faller, 2011). Similar
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to Chinese culture, Latino culture and spiritual practices focus on humility, peace, spirituality, prayer, faith, and reciprocity (Congress &
Gonzalez, 2013; Furman & Negi, 2010; Ortega &
Coulbourn Faller, 2011).
Although the cultural competence model
has long been considered among social workers as a suitable model for working with diverse
populations, the cultural humility model may
be a better conceptual model for cultural ethnography. As several researchers note, the cultural competence model is more aggressive in
its approach and it is not designed for working with populations in a global context (Fisher-Borne et al., 2015; Ortega & Coulbourn Faller, 2011). Jani, Pierce, Ortiz, and Sowbel (2011)
provide the following warning: “[R]elying on
cultural competence as a conceptual guide, social workers have neglected to pursue a transformative agenda and have defaulted to positions on practice that inadvertently reinforce
the status quo” (p. 296).
Instead, Fisher-Borne et al. (2015) note that
the cultural humility model is more relaxed
in its approach and less confrontational when
compared with the cultural competence model. The cultural humility model promotes an
environment of inclusion for marginalized populations, groups normally excluded from social
policy-making in the political arena (Ortega &
Coulbourn Faller, 2011). The humble and nonjudgmental tenets are highly beneficial since
they engage clients and their families in the
agency’s treatment plan (Falicov, 2014; Ortega
& Coulbourn Faller, 2011). Fisher-Borne et al.
(2015) argue that the cultural humility model
provides a supportive environment for the client. Using a supportive approach, the clinician
or therapist is better able to help the client in order to gain insight into the client’s unconscious
processes and knowledge of self as it relates to
their external environment. This approach will
enhance the client’s engagement in the treatment process and builds on the therapeutic alliance (Fisher-Borne et al., 2015).
Method
The present study was designed to explore
the ways in which a study abroad program
might contribute to the cultural enrichment
necessary for today’s social work practitioners. This present study included two broad
research questions: (1) What benefits for social
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work students and faculty are achieved through
cross-cultural collaboration? and (2) Is the cultural humility model an effective tool for social
workers working with Asian populations locally
and globally? These research questions will allow for the development of a better paradigm regarding this type of cross-cultural collaboration.
Ethnography and phenomenological designs were used in order to explore the data
obtained through narratives, daily interviews,
small focus groups, and personal observations,
allowing all participants to share their experiences (Padgett, 2017). In order to understand
and assess the experiences of the participants,
I used a phenomenological approach. I chose
a phenomenological approach since the aim of
this present study was to understand the participants’ personal and shared experiences in relation to how they learned the Chinese language
and how they were also able to interact and coalesce with the Chinese language faculty and
student mentees. This approach is frequently
used by qualitative researchers in order to better assess the lived experiences of participants
as they deal with social problems (Choy-Brown,
Stanhope, Tiderington, & Padgett, 2016; Holton
& Walsh, 2017). In addition, an ethnographic
approach was used since ethnography is a rich
method that could be used in order to capture
the cultural backgrounds and ethnic traditions
of the participants and how these characteristics blended well with the Chinese context on
a daily basis.
Research Participants
Participants in this present study included
a convenience sample of members of the China Group Fulbright-Hays project who took part
in a six-week study abroad program. Criteria
for participation in the present study included
being at least 18 years of age and a member
of the aforementioned group. The members of
the China Group consisted of two master’s level social work students (who were in China for
only 18 days) and 12 undergraduate students
from Johnson C. Smith University, the University of North Carolina at Charlotte (UNCC), and
Queens University. All of these universities
and colleges are based in Charlotte, North Carolina. Johnson C. Smith is a privately funded
Historically Black College/University (HBCU).
Queens University is a privately funded Predominantly White Institution (PWI), and University of North Carolina at Charlotte (UNCC) is
a PWI and publicly funded university. The median age of participants was 21 and consisted of
the 12 undergraduate students, largely college
sophomores. Students’ majors included business and finance, graphic design, psychology,
social work, English, and international studies.
As the researcher, I also considered myself to be a participant-observer in the present study. My personal experience as a faculty
member participating in the Fulbright-Hays China Group study abroad program was as a professor of social work and research methods. I
was responsible for supervising and mentoring
Table 1
Participant Demographics
Pseudonym
Gender
Race/Ethnicity
Joanna
F
Black
Margaret
F
Black
Heather
F
Black
Catherine
F
Latina
Millie
F
Black
Rosemary
F
Black
Charlotte
F
Black
Nancy *
F
Black
Jessica*
F
Black
Tom
M
Black
Andrew
M
White Black
Harry
M
Asian
John
M
White
Steven
M
White
* Master’s level graduate social work student
Age
21
20
22
21
22
20
21
50
51
21
21
21
21
20
Major
Communications HBCU
Int. Relations HBCU
Business PWI
Media PWI
Political Science PWI
Business PWI
Business PWI
Social Work HBCU
Social Work HBCU
Graphic Arts HBCU
Economics PWI
Accounting PWI
Media PWI
Film/Video HBCU
An Immersion Experience in China
both graduate and undergraduate students
who were selected to participate in this present
study abroad program. My role was to also promote the cultural humility model as a theoretical model that would help to advance the social
work mission in China.
Data Collection and Analysis
Brief interviews were conducted with the
students using a focus group format during
which students were asked about the cultural activities in which they participated inside
and outside of the classroom. These interviews
were usually conducted during breaks, informal meetings, trips, and other cultural activities. Data also included written notes, pictures,
audio recordings, and video recordings from excursions. Specifically, students were immersed
in the Chinese language, culture, and ethnic traditions; their experiences were assessed
through the narratives collected from student
and faculty participants. Field trips, in-class
role plays, and other cultural activities provided
some experiential learning of Chinese language
and culture. The collective experiences among
the respondents provided insight into the importance of this study abroad opportunity for
its participants.
The cultural activities, group role plays, and
open-ended interviews promoted the student’s
self-reflection and also promoted the integrity
and authenticity of the findings. Self- reflection
is a social work method that forces the student
learner to examine his or her behavior during
their field internship or social work practice experience (Hepworth, Rooney, Rooney, & StromGottfried, 2017). This self-reflection forces the
student to step back and analyze what he or
she did correctly or incorrectly in a fieldwork or
practice situation based on the feedback of the
teacher, supervisor, or field instructor. Hence,
self-reflection is a social work technique that is
used in order for the social worker to become a
more culturally competent and effective practitioner (Hepworth et al., 2017).
Yalom (2005), Corey (2016), and other
scholars (Shulman, Rozen-Zvi, Almog, Fennig,
& Shavit, 2017) have discussed the effectiveness of the group process when working with
younger students and older adults. Group process is a method that is used when conducting or working in therapy groups in order to
205
ensure that the rules of the group are observed.
The group process is supposed to promote communication and cooperation among the group
members in order to achieve the goals of that
particular group. In group therapy, the group
process promotes cohesion and unity among
the group members and is supposed to promote
congeniality, respect, and fellowship (Corey,
2016; Yalom 2005). Thus, by having the right
group process, students are better able to share
their collective experiences, become more introspective, and achieve the particular goals of the
group (Corey, 2016; Yalom, 2005).
Corey and other group scholars have also
explored how the group process has a valuable
therapeutic effect. In essence, a shared active
engagement through the group process while
participating in diverse cultural activities tends
to promote the authenticity of the experience
and to validate, in a holistic way, the feelings
of the participants (Corey, 2016; Shulman et al.,
2017; Yalom, 2005). In other words, the manner in which the group process was utilized in
the language immersion program provided an
excellent platform where both undergraduate
and master’s level social work students talked
about their shared experiences during class and
in small group settings. As a result of these
group interactions, the participant’s stories and
themes became richer and had more profound
meanings.
Thematic content analysis was used in order to ascertain common themes in the narratives and focus groups (Smith, Padgett,
Choy-Brown, & Henwood, 2015). Specifically,
thematic analysis was used in order to generate codes attached to similar topics within the
transcripts for data reduction and review the
codes and quotes in order to identify themes
across the transcripts. Finally, thematic content
analysis was used in order to identify both positive and transformational themes, ensuring that
they comprehensively and accurately represented the data.
Internal Validity and Trustworthiness
Triangulation of data was used as a method
in order to enhance the internal validity of the
present study. In triangulation, researchers use
multiple approaches in order to collect the data
so that it can be compiled and evaluated appropriately. In this present study, data consisted of
206
notes, observational logs, interviews, and journals I kept while there as a participant-observer.
Student data came from required personal logs,
journals, and reflection papers in which the students recounted their experiences and their interactions inside and outside of the classroom.
Triangulation also involves the application and
analysis of multiple sources of data by the use
of peer-debriefing and collaboration with other qualitative researchers. Peer debriefing was
employed in this study and the findings and interpretations of the interviews were compared
to the narratives articulated by the participants
at the end of the summer immersion program.
In order to further assure the trustworthiness of the findings, additional triangulation
and peer debriefing methods were used. I consistently met with three independent reviewers who hold a wealth of qualitative research
experience. They examined my findings and
made sure that my coding schema, thematic
analysis, and interviews were consistent with
the data. This peer-review and debriefing process allowed me to consistently articulate and
explore unique aspects of both the interviews
and the cultural immersion experience with the
participants.
This triangulation process also enabled me
to better assess consistencies in the interpretations of the themes as well as the reflections of
the data. This debriefing process also provided greater clarity and insights into the unique
aspects of the data that I may not have interpreted in the initial analysis. This process of
peer-debriefing and metacognition allowed for
confirmation of the findings. I also kept a written reflective journal of the present study which
captured my internal dialogue and my perceptions during each of the interviews and my
meetings with peers. Last, in order to provide
further credibility and to distinguish each participant as an individual, a demographic table
was added that included pseudonyms.
In order to ensure that the data management strategies promoted the internal validity
of the present study, interviews were collected
and transcribed by two additional independent
reviewers. After transcription, the data was
compiled and collected in order to assess the
main themes by the two independent reviewers separately (different in time, space, and location). Each independent reviewer examined
the data separately in order to provide rigor and
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structure in this present analysis. Further, the
independent reviewers worked separately in order to assure that our individual interpretations
of the data did not influence each other. The reviewers then convened in order to examine the
results of the analysis. Consistent and major
themes were identified by the two independent
reviewers and were then again compared to the
original data.
In order to increase the trustworthiness and
fidelity of the study, I engaged with the participants in the China Group for 18 days. In addition to the language instruction classes, which
occurred Monday through Friday from 9 a.m. to
5 p.m., we also engaged in weekend trips and
cultural activities. These activities included
making dumplings, singing, dancing, Karaoke,
and pottery making. During the classroom lessons, I and the participants engaged in interactive class exercises, learning activities, and role
plays. The experience involved contact with the
students for eight or more hours per day and
included breakfast, lunch, and dinner, as well
as day, evening, and weekend trips to different
cultural venues. Such language immersion and
extracurricular activities have been shown to
promote higher self-reflection and self-awareness among students in study abroad programs
(Bell & Anscombe, 2013; Cotten & Thompson,
2017; Kahn & Sussman, 2015).
It is in this cultural context and didactic interactions between myself and the participants
where various themes emerged. Furthermore,
given the frequency of contacts with the students during trips, visits to the malls, museums,
and other cultural venues, I and the students
developed a close camaraderie and healthy relational bonds. These settings provided a safe
environment where the participants felt more
comfortable divulging their interpretations and
sharing their own experiences. Such interactions promoted the internal validity of the study.
Results
The Chinese culture and history proved to
be a catalyst that enhanced the students learning from a cultural and holistic framework. The
students were mesmerized by the beauty of China and its older cities as well as the people who
were warm and friendly. This experience was
transformational and life changing for the students since they were able to reflect on future
travel and contact with Asian populations. Most
An Immersion Experience in China
importantly, from a practice or social work perspective, the students felt empowered to think
more broadly about health care practices, family values, and mental health services as well as
how these aspects are intertwined with the Chinese model. These factors helped to shape the
students’ cultural worldview and enabled them
to think outside of the box when solving social
problems. From the analysis of the students’
narratives and consistent responses, four major themes emerged, including (1) educational
empowerment regarding Chinese holistic practices, (2) life transforming experience through
language and cultural immersion, (3) students’
internalization of the Chinese cultural and family values, and (4) recognition of oneself as a
global citizen through cultural humility. It was
these four themes that resonated with the students and which allowed them to achieve a
greater insight regarding the Chinese culture.
Educational Empowerment Regarding
Chinese Holistic Practices
The depth and richness of this study abroad
opportunity is apparent in the increased selfawareness among the students’ vis à vis with
the Chinese culture and their increased confidence in providing culturally competent practice. In essence, through this higher education
language immersion experience, students felt
empowered to use alternative social work methods in order to meet the needs of diverse cultures. Hence, the students developed an appreciation for Chinese holistic practices and how
these alternative remedies can help people cope
with social stressors and mental illness. They
were also afforded the opportunity to interact with a culture they do not normally interact with in the United States. Most importantly,
self-reflection became a valuable learning tool,
enhancing students’ awareness and providing a
cognitive shift in their thinking. One master’s
level social work student observed:
As a result of this study abroad opportunity, we were able to see cross-cultural similarities that exist among the
Chinese people as well as their different perceptions of mental illness. The
Chinese view mental illness to occur as a result of a lack of balance between an individual’s internal energy,
or Chi, and his/her inability to achieve
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inner peace with nature and the environment. Hence, while mental illness
is common in China, the Chinese are
more adept with applying more holistic and alternative ways to deal with
such social ills. These holistic practices include working with a traditional herbalist or Chinese healer, a warm
bath, meditation, herbal teas and home
remedies. Such alternative approaches
taught us that there are more methods
to use when helping families and individuals to cope with mental illness.
As the previous quote illustrates, educational
empowerment was one of the primary themes
that emerged as a key component of the cultural humility model and study abroad movement. As the students began to understand the
cross-cultural similarities in the issues that people in China encountered, they also began to
learn about alternative and more holistic ways
to address them. Hence, all of the undergraduate students and the two master’s level social
work students learned about teas, Chinese medicine, humility, the concept of filial piety and
Chinese history. All students felt empowered
by these lessons and talked about how they
plan to apply some of these concepts into their
daily living and practice with Asian and multiethnic clients.
The students were also fascinated in learning how other holistic treatments promote the
psychological and emotional well-being of clients in China. In essence, the theme of educational empowerment resonated with all of the
students since they were able to become more
aware of how Chinese medicine, herbal teas,
and models of self-care can be used in tandem
with eclectic interventions in social work practice. Most of the students remarked that they
were impressed with how some of the Chinese
teas and herbal remedies can be used in order
to cleanse the body from harmful toxins or negative energy. The students were also impressed
with seeing how the elderly value and use Tai
Chi every morning in order to promote good
physical health and blood circulation. All of the
students realized that daily meditation, harmony with nature, and body movement through
Tai Chi can help people who may suffer from
addictions, physical problems, or other forms of
psychopathology. This finding was impactful
208
and allowed the students to better reflect on
their own diet and daily exercise regimen.
The master’s level social work students
consistently spoke about how this experience
will prepare them for clinical social work in an
international arena where they are better able
to advance the mission of social work and effectuate change globally. This feeling was reflected in the students recognizing the need or
advantage of learning a foreign language and
having a better understanding of Chinese mental health practices. One student shared a common sentiment:
We feel empowered in knowing how
much Chinese families believe in Chinese teas, herbal medicine, and consulting with Chinese folk-healers to
cope with their daily problems or mental health issues. This collaboration
with natural folk healers is a holistic
model of practice that can also include
the medical model of treatment like the
DSM-5 (Diagnostic and Statistical Manual of Mental Disorders).
The students expressed their desire to return to
China again and work in a social work agency
so that they are better able to learn how mental health assessments are performed with the
young and elderly population. This cultural insight was valuable and allowed the students to
see how the use of natural folk healers and the
Chinese family work as a collective unit help
to solve social problems. Thus, the students
gained a genuine appreciation for how Chinese
herbs and folk remedies help the Chinese people to have balance in their lives so that they
are better able to cope with social and mental health issues. This simplicity and formula
for Chinese daily living allowed the students to
self-reflect on how they need to also use these
supplements and natural teas to promote their
own psychological well-being in America.
Life Transforming Experience Through
Language and Cultural Immersion
Prior to this study abroad experience, the
students believed that oppression and the experience of racism is exclusive to them in the United States. This belief presents a narrow worldview. However, this trip to China allowed the
both the HBCU and PWI students to transform
their thinking. The African American students
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were able to see that Chinese people also experience racism and social oppression given the
limited freedoms allowed under the Chinese
government. For instance, students fully understood the history and massacre at Tiananmen Square and how this commonality of experience resonates with the struggle for civil rights
in the United States. This finding was significant because the students became more politically aware on a global level.
The cultural humility model helped in this
process because students were able to see how
being humble and transparent is a major tenet
of Chinese Buddhism and culture. The students
were able to understand why the Chinese people are defensive towards outsiders given the
prior history of cultural oppression and economic exploitation of the Chinese government
by foreign powers. Learning about the Chinese
language and history, allowed the students to
become more empathic regarding the more difficult side of Chinese history. Most of the students agreed that learning the Chinese language
was a powerful tool that allowed them to have a
better connection with the Chinese people. For
example, one student mentioned in her reflective journal:
By learning the Chinese language, we
were able to immerse ourselves and embrace the Chinese culture and its beautiful people in their totality. Learning a
foreign language adds to the richness of
this study abroad experience and also
puts all of us in a better position to do
international work in the future.
The students at the predominantly White university (PWI) at first felt that, given China’s history of foreign invasions and occupation by European and other world powers, the Chinese
people were very rigid, unfriendly, and suspicious of foreigners. Further, the students from
the PWI at first perceived that the Chinese people were shallow, self-absorbed, and, most importantly, did not seek or appreciate contact or
friendships with Europeans and other cultures.
This perception changed dramatically during
class trips, extracurricular activities, and visits
to the cultural museums.
As a result of their cultural immersion experiences such as the daily interactions with the
Chinese student mentees, the students began to
observe that the Chinese students, faculty, and
other local populations near the university were
An Immersion Experience in China
very friendly, humble, and curious about these
students who came from America. The students at the PWI also observed how the Chinese youth and other populations were very intrigued and curious about them. There were
also opportunities for traditional dragon dances and other ceremonies at the Guangdong University gymnasium university that bolstered the
students’ appreciation of Chinese culture, legends, and traditional folk tales. One student
from a PWI observed:
After coming into personal contact with
the Chinese culture and the people,
we realize that the Chinese people are
very warm and friendly just like some
Americans who appreciate diversity.
The Chinese students are fascinated
and impressed with the American culture. As a member of the China group,
we learned that cultivating friendships
is also important to the Chinese and
they are genuinely invested in making
sure that our stay in China is a pleasant
experience.
Most of the PWI students were in agreement
that this contact with the Chinese people and
the visits to the Great Wall and other cultural
venues were transformational and made them
culturally humble when interacting with local
Chinese students, faculty, and other individuals with whom they came in contact. The visits to the local malls and other restaurants also
enhanced the students’ worldview in terms of
Chinese fashion, cultural trends, and popular
music when contrasted with the American culture. Students in China and America also loved
to shop in malls and to obtain the latest clothing
and shoes that enabled them to look and dress
well for success. In essence, both the Chinese
and American students enjoyed the benefits of
modern trends and clothing styles that allowed
them to appear fashionable and in sync with
popular culture, hip hop, and music.
Students’ Internalization of Chinese
Cultural Values
Another major finding of this study relates
to how the students internalized the experience. Students clearly learned from each other
and the shared trips to different cultural venues
allowed the students to develop strong relational bonds with the Chinese faculty and the
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Chinese student mentees. The faculty and students were available to help the students with
assignments both in and out of class such as
role plays and other group activities. The group
activities were conducted in task groups that
covered such topics as poetry, opera, Kung-Fu,
and Chinese drama. The Chinese faculty taught
the students through interactive videos and role
plays that were designed to involve all of the
participants in lively discussions and class exercises that increased our interest in these subjects. By using this type of didactic instruction,
the Chinese language faculty created the right
educational platform for the students’ internalization of Chinese values to occur. This relationship building allowed the students to internalize the positive attributes of the Chinese
culture. In addition, working interdependently in order to learn the language became an integral part of this cultural learning. Hence, the
positive camaraderie among the students and
faculty enabled them to share their own cultural experiences, and the students were able to
achieve a much greater insight on how these experiences can be further internalized through a
Chinese cultural lens.
For instance, during the Chinese cultural
nights and dragon dance ceremonies, the students learned that being a part of the Chinese
culture means that everyone is free to express
themselves freely and to interact with others as
a healthy form of coexistence. The students felt
that we all exist as one China group and our
success in learning and cooperation is the key
to our future happiness and growth in our future professions or careers. Hence, the China
experience taught us to work together interdependently so that we are in a better position
to serve others who are either less fortunate or
who may not be in our same social situation.
One cultural activity that served as a powerful warm-up tool for the students was the Dragon Boat Festival ceremony. The Dragon Boat
Festival honors one of China’s greatest poets,
Qu Yuan, and the celebration includes eating
rice dumplings and performing a dragon dance
(Zhang & Qiliang, 2007). This activity provided students with a shared, collective emotional
experience: an opportunity to see how fellowship and cultural humility are key ingredients
that can help the students to plan their future
goals through a Chinese model. Finally, the
close bonds that developed among the students
210
helped solidify the value inherent in working in
order to solve future social problems in China
and the United States. One student from a PWI
institution explained:
It was a true joy for some of us White
students to dress up in dragon costumes since this allowed us to understand the powerful meaning that the
dragon has for the Chinese people.
Dressing up as a dragon and dancing in
the gym with other Chinese students allowed us to see the significance of the
Chinese dragon as a model of resiliency
and strength. We also understand how
the dragon and the Chinese lunar calendar is a guiding force to promote camaraderie and fellowship with others.
We all felt such a closeness with my fellow students and the Chinese students
in this cultural immersion program.
This appreciation of symbols, cultural tools, and
the Chinese calendar was also transformational for the students. The daily lessons and Chinese stories that were learned not only reflected on Chinese folklore and certain legends but
it also allowed the students to understand the
meaning of these Chinese symbols. In essence,
most of the students appreciated these symbols
as cultural gifts that can be integrated into their
own daily living. The Chinese dragon for example is a symbol of resiliency and strength and
most of the students identified with how this
dragon symbol can be used as a guiding force in
order to accomplish their own educational and
future career goals.
Recognition of Oneself as a Global Citizen
Through Cultural Humility
Students were able to see the advantages
of being a global citizen. This finding was a
major one since students understood that learning a foreign language is a valuable tool that
can help them make a stronger connection to
Chinese culture. Although learning Cantonese,
Mandarin, or different Chinese dialects is a significant challenge, most of the students were
eager to master the language. One of the consistent themes that the undergraduate and social work graduate students articulated was a
cultural experience that humbled them. Not
only did the students realize that their experiences of racial and gender-based oppression in
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the United States are not unique but they also
realized that a culturally humble approach in
social work practice is a better treatment modality when compared with the aggressive culturally competent models that are not designed
for working with Asian populations. Thus, this
cross-cultural experience provided the participants with a global awareness and a better understanding of their place in this world. The
students’ experiences were reflected in the culturally rich and powerful narratives that came
from the graduate and undergraduate students.
One African American student from an HBCU
described his experience as follows:
As an African American student from a
financially disadvantaged background,
I never imagined that I would have the
finances to travel to the Far East or to
China. This experienced changed our
lives. As a group we were always curious about learning the Chinese culture.
And given this study abroad opportunity, we were able to live, feel, and experience up close the Chinese people and
their rich culture personally.
All of the students echoed similar sentiments
about how they would not have been able to afford this trip to China given their limited finances if it were not paid for by the Fulbright-Hayes
grant. Hence, the students felt that this study
abroad opportunity was not only rich from a
cultural standpoint but also from a financial
standpoint; it was a once in a lifetime opportunity that they will never forget. Being in such
a fortunate position also allowed the students
to feel a sense of privilege and to understand
their civic responsibility of giving back to low
income and poverty-stricken communities who
need vital social resources.
The participants developed a greater appreciation of the Chinese culture and their culture
back in the United States. Their day-to-day interactions during classroom instruction and cultural trips increased their appreciation of their
own culture, especially the access to Instagram,
Facebook, Google, and YouTube. These forms
of social media are not readily available in a
strict culture like China. The students had to
learn how to function in a Communist country
that is highly suspicious of these forms and other social media platforms. Another challenge
for the students related to the sleeping arrangements. Most of the students missed sleeping on
An Immersion Experience in China
a comfortable mattress since they had to sleep
on a thin, uncomfortable, futon-like mattress at
the dorms at Guangdong Baiyun University.
Learning about colonialism and the oppression of the Chinese people also made the students more aware of the social, political, and
economic realities that affect the daily lives of
the hardworking Chinese people. Hence, the
social inequality that was apparent, especially
during the cultural trips to low income rural areas, heightened their awareness and became a
major theme in the students’ responses. The
juxtaposition between the lives of Chinese people living in poverty versus the healthy family lifestyles of the wealthier people who lived
in the more stylish urban cities was obvious to
the students.
This type of experiential learning through
travel and contact with new people in urban
and rural settings also provided the students
with a greater curiosity to study and learn
more. All of the students agreed that their visit to the Great Wall of China was so impactful
that they would like to know more about Chinese history and the foreign powers that conquered China. The students also reflected empathically about the many lives lost during the
building of this enormous structure. These affective experiences and contacts with various
historical sites promoted student learning and
curiosity regarding Chinese history. Another
observation made was on the students’ reflections about their campus life at their dormitories and the university. The students enjoyed
the peace, beauty, and the serenity of the college campus at Guangdong Baiyun University.
Although there was a lot of construction and
renovations going on, the students felt that this
campus reminded them very much of their college campus back home. Most of the students
became acclimated to their dorms and the classrooms, eventually feeling safe and secure.
The findings of this present study suggest
that the more contact the students had with various ethnic tea ceremonies and traditions, restaurants, historical museums, and educational settings, the more comfortable they felt with
China as a second or temporary home. Furthermore, the findings also suggest that young
adults crave new and challenging global experiences with diverse individuals in order to promote their cognitive thinking and psychological
well-being. As students are able to learn more
211
about China and the history of other Asian cultures in a study abroad setting, their worldview
begins to expand and grow (Fisher & Grettenberger, 2015). In other words, the students’
ethnocentric or previous paradigms for looking
at other cultures throughout the globe begins
to change for the better (Cotten & Thompson,
2017; Harper, 2018).
The students participated in cross-cultural
music experiences that enhanced their learning
about Chinese and American hip hop music.
On most of these long bus trips to the cities and
the countryside, the students bonded through
entertainment and singing. The Chinese student mentees, who were mostly females, would
sing passionate Chinese love songs while the
American students would take turns and sing
current hip-hop songs. This type of cultural entertainment was reciprocal and engaging since
most of us were required to sing even if we
were not good singers. The Chinese students
also followed along and tried to sing American
songs despite their heavy Chinese accents. We
all laughed about it and no one felt offended
or embarrassed. During some of the Chinese
dancing and performing arts ceremonies on Karaoke nights and entertainment functions, the
American students tried to emulate the Chinese
dancers while the Chinese students and faculty tried to dance to classic American disco and
hip-hop music. These enjoyable cultural activities, combined with the challenging heat and
humidity in China, created conditions that promoted group solidarity and a shared purpose
among the students.
This type of cultural exploration was powerful. The students developed a genuine interest in and awareness of the social, political,
and economic conditions of the Chinese people
as well as the financial hardships that they experience daily. Most of the students observed
and found it hard to believe the Chinese people
work so hard for long hours and meager wages.
Also, the local tour guides provided anecdotal
lessons that matched what the students were
learning in class, which students compared to
the ease of their lives at home, increasing their
appreciation of American culture. The students
also mentioned the enjoyment of shopping at
the malls and markets, noting how these experiences were both educational and fun. Students
learned how to barter and make deals with
the local merchants, bargaining in Chinese for
212
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lower prices (which is a very common practice
in China). These types of negotiations required
the assistance of the Chinese student mentees
and faculty who often served as translators of
Cantonese, Mandarin, and other dialects, further cementing the bond between the groups.
The Chinese students and faculty helped the
American students find better deals, surpassing
the language barrier that existed with the local
merchants.
All of these experiences created a protective
and cohesive whole where the students and faculty, young and old, toured the malls and ate
together in order to make sure we were all safe
and functioned as a team. The effects of such
group cohesion were that everyone was a proud
member of the China Group and an ambassador of the United States’ culture. Most importantly, this cultural immersion program and
study abroad experience allowed us all to “live
in the moment” since our stay was limited. In
addition, a feeling of functioning in the collective was enhanced because of these shared
group experiences; the feeling of functioning
also supported the idea that the cultural humility model does work with other cultures. The
students took care of each other and relational bonds were clearly strengthened through all
of the opportunities we experienced together.
Discussion
The purpose of the present study was to explore how a study abroad program contributes
to the cultural enrichment of social work practitioners who aspire to work with Chinese and
Asian populations in the future. Moreover, the
cross-cultural partnerships between the Johnson C. Smith University and Guangdong Baiyun University provided a powerful educational
platform that promoted the students’ educational development and transformation. Further, the cultural humility model served as the
conceptual framework that helped in bridging
the gap between the students from the United
States and the Chinese students and faculty at
the Guangdong Baiyun University. The cultural humility model addresses how various modalities and practices can provide effective interventions that transcend language, culture,
and race. Moreover, since the model is not aggressive in its approach, the Chinese faculty
and students in China felt more comfortable in
working with the model to enhance the quality
of life of its students, faculty and participants in
the study. It will hopefully continue to serve as
the capstone for future projects.
The findings of this study have implications from a programmatic standpoint (Cotten &
Thompson, 2017; Fisher & Grettenberger, 2015).
Changes in law, social policies, and human
rights are necessary in order to advance the true
Table 2
Summary of Themes Consistent with the Ethos of Social Work
Major Themes
Educational empowerment
regarding Chinese holistic
practices.
Life transforming experience
through language and cultural
immersion.
Students’ internalization of
Chinese cultural values and
health care practices.
Recognition of oneself as
a global citizen through cultural
humility.
Summation of Narratives
Learning about Chinese holistic
practices enhanced our knowledge
in providing culturally competent
services with Asian populations.
Our visits to the local villages and
the many tourist attractions in China
allowed us to become more aware
of the massive poverty in China.
We loved visiting the Great Wall of
China. We now understand how the
great wall protected China from
foreign powers.
We understand that it is better to be
humble when working with Asian
populations in an effort to achieve a
healthy form of cooperation. We
realize that filial virtue means
respecting and valuing the elderly.
Researcher’s Summation of Themes
We all experienced a cognitive shift as
we became familiar with the nuances of
the Chinese language.
The group and individual selfreflections that we conducted in class
helped us to increase our understanding
of cultural humility.
We have a better understanding of
Chinese history and why China chose
to close itself off to foreign powers
given its history of colonization.
This study abroad experience helped us
to see the world differently. We were
able to see that poverty and racial
discrimination also occur in other
countries as well not just the United
States.
An Immersion Experience in China
mission of social work in an effort to help oppressed people all over the world (Engelbrecht
et al., 2016; Fisher & Grettenberger, 2015; Guo et
al., 2016). Social workers can become the catalyst for this type of social change in an effort to
address the needs of all individuals on a global
scale (Fisher-Borne et al., 2015; Harper, 2018).
Thus, the findings of this study show how impactful study abroad and language immersion
programs can be in preparing students for employment in the 21st century culture of innovation and social change. The results of this study
support the claim made by a broad range of previous researchers (Cotten & Thompson, 2017;
Fisher & Grettenberger, 2015; Guo et al., 2016;
Hines et al., 2010) that developing global partnerships should be a key component of social
work training in the United States. Hence, there
is a need for social work programs to develop
these kinds of global partnerships and these
partnerships should be a part of social work
training in the United States.
This present study advances the social work
and psychology literature. We were able to see
how providing a study abroad opportunity for
low income and multi-ethnic students allowed
them to change their world view in preparation
for future practice with Chinese and Asian populations. Hence, students learned firsthand that
by having the necessary language skills and cultural lens will better prepare them in their future careers as clinicians who can help shape
the professional landscape of social work practice. The present study also promotes a better cross-cultural paradigm for working with
migrant and marginalized populations who
deserve better treatment. The present study
shows that being culturally humble and proficient in an international arena is a necessity in
a world that is full of political turmoil and constant change. Furthermore, given the migration
trends happening all over the world, we are no
longer working with homogenous populations.
Thus, as more and more Asian groups and refugees are migrating to the United States, the profession needs more study abroad programs in
order to expose social work students to diverse
populations and to see how these individuals,
families, and groups function in their own cultural environments. Such programs will better
prepare social work and social science students
to practice effectively in the United States and
in a global context (Cotten & Thompson, 2017;
213
Fisher-Borne et al., 2015; Fisher & Grettenberger, 2015).
Study abroad programs provide a geopolitical context that is a gold mine for new discoveries and possibilities, the goals of which can help
solve social and mental health problems all over
the world (Cotten & Thompson, 2017; Fisher &
Grettenberger, 2015). As social work practitioners, we need to examine more closely what
makes social work practice in China unique.
We need to explore how holistic models of practice that are a part of diverse cultures can bridge
the gap and improve the lives of individuals
who may be traumatized, hurt, or exploited
in their own native country. Such lessons and
cultural practices are important to share if we
want to build a better global community with
less conflict. From a clinical perspective, exposing social work and social science students
to study abroad experiences provides them with
the tools and the arsenals that will help them in
their field or professional practice (Bell & Anscombe, 2013; Cotten & Thompson, 2017; Fisher
& Grettenberger, 2015).
Limitations and Future Research
One limitation of this present study is the
small sample size which was limited to those
individuals participating in the Fulbright-Hays
study abroad project. Thus, the sample was
based on a convenience sample of the 14 students who were selected to participate in the
China Group study abroad program. Another
limitation is the amount of time I was able to
spend with the participants. Since the undergraduate Chinese language students from Johnson C. Smith University, University of North
Carolina at Charlotte (UNCC), and Queens University arrived weeks earlier, I was not able
to fully assess the students’ experiences or to
make observations of their initial experiences.
Hence, although data existed prior to my arrival, I was unable to ask the students specific questions early on, questions that may have
provided additional data about their experiences and the transformations that took place.
However, student observations, self-reflection journals, field notes, and personal narratives provided data that was rich and powerful.
Moreover, the cultural humility model provided a cross-cultural lens that transformed the
students’ thinking about the Chinese language
and culture. Future research should focus on
214
the applicability of the cultural humility model to other cultures for those individuals working in the social work field. The limitations of
the cultural competence model are well known
throughout the field and it has been perceived
by social work scholars as too intimidating for
those individuals whose native language is not
English (Jani et al., 2011). The cultural humility model is more flexible and provides a better
fit and cultural lens that is more suitable when
working with Asian populations.
It is my hope that this present study not
only shares the benefits of one short-term study
abroad experience for students in general but
also for those practitioners who are working to
evolve the theory and practice of social work.
These experiences not only transform the lives
of our students and ourselves but they have potential to help transform social and government
institutions as it relates to health care, poverty,
marginalization, and oppression (Engelbrecht
et al., 2016; Hines et al., 2010; Voss et al., 2017).
The study abroad program at the Johnson C.
Smith University took these 14 students to China in order for them to learn about how globalization has a powerful transforming effect
on the lives of undergraduate and graduate level social workers who are interested in working in a global arena. The present study provides a description of that rich experience and
a culturally humble framework that serves as
a model to promote cooperation, collaboration,
and social change. Moreover, study abroad programs have repeatedly demonstrated that they
are beneficial for students who are interested
in having a global impact. Last, the skills that
are developed by learning a foreign language
are beneficial and changes students’ ethnocentric ways of thinking. Such study abroad programs are advantageous since they provide the
right cultural environment in which future social workers are able to enhance their clinical
skills in a global context.
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