Child Welfare Practice in a MultiCultural Environment
2008
This curriculum is based on the curriculum cited below, but has been
modified for use in Alameda County.
CalSWEC is not responsible for modifications to the curriculum. For
more information, or access to the original CalSWEC curriculum, contact
CalSWEC at http://calswec.berkeley.edu.
Johnson, B. L., Carlson, M., & Clark, S. (Eds.). (2001). The standardized
core curriculum for California child welfare workers. Berkeley, CA:
California Social Work Education Center.
Alameda County Social Services Agency
Department of Children and Family Services
401 Broadway
Oakland, CA 94607
Phone: 510-268-4298 Fax: 510-268-2889
http://www.alamedasocialservices.org/
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CalSWEC Standardized Core Competencies
The trainee will identify the components of cultural competency as they apply to
child welfare practice.
The trainee will apply culturally sensitive interventions to families of differing
socio-cultural and socioeconomic backgrounds.
The trainee will recognize and value cultural and ethnic differences when working
with families, colleagues, and collaterals from diverse backgrounds.
General Notes for the Trainer
This material is intended to frame the ongoing discussions of culture and cultural
competency that are woven throughout the Standardized Core Curriculum.
Central to this discussion is the precept that cultural competence does not merely
entail knowledge of a particular culture or its customs and values. Rather, it
involves an open stance toward cultural difference, which comes from a thorough
self-examination of the role that culture plays in each of our lives. This is the
primary task of the trainer for this section of the curriculum: to facilitate selfreflection and openness to cultural difference on the part of the workers. The
secondary task is to apply this material to child welfare practice. The latter
portions of the material relate to the impact of culture on interviewing, case
assessment, case management and placement.
Discussions of cultural difference and cultural competency often provoke highly
charged emotional discussions both within the training room and within child
welfare agencies. It may, therefore, be helpful to begin these discussions by
acknowledging this and reminding the participants of how value-laden child
welfare work can be. Trainers may also want to create an environment as
conducive as possible to participant sharing, by reminding workers that what they
discuss in the training room is not to be shared outside of the room without their
expressed consent.
Trainers should be aware of how they, as facilitators, deal with conflict. The
effective trainer develops an ability to read dynamics in the room, recognizing
conflict and addressing it in a timely fashion. Remember, however, that learning
occurs affectively and cognitively and even though participants may experience
nervousness and discomfort, they can ultimately be empowered by such
discussions. The idea is not to provide a “sanitized” environment in the
classroom – which can stifle honest discussion, but rather an environment in
which participants feel free to fully participate, to speak their truth, to stretch the
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boundaries of their respective comfort zones, and to handle disagreement in a
respectful and civil manner, utilizing “straight talk.”
Prior to implementing the curriculum, the trainer should review the sample
agenda and lesson plan; red the trainer’s guide and become familiar with the
content; prepare needed materials (it is recommended that the trainer be
prepared to “localize” the training materials to the county in which the training is
being delivered); preview video clips to be used in the training; become familiar
with the PowerPoint slides; read some of the resources in the bibliography to
update knowledge.
Finally, for this dialogue to be successful, it is important that the trainer engage in
self-care.
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Child Welfare Practice In a Multicultural Environment:
Arrangement and Materials
Room Set
Up:
Materials:
Worksheets/
Handouts/
Information
Sheets:
Time:
Participants should sit in an informal style that promotes
interaction (in pods of 2 to 6 people, depending on number of
participants)
Cultural Diversity can be the theme throughout the room
Equipment
For Each Participant
Chart easel
Pencils
Projection Screen
Markers
LCD Projector
Handouts
Laptop with DVD player
External Speakers
Miscellaneous
Toys, koosh balls, etc.
Instructor materials
Giveaway items
Facilitator's Guide
Music CD
PowerPoint Presentation or
CD Player
Overheads
Multicultural pictures and/or
Video: Knowing Who You
quotes to decorate the
Are
room.
Video: A Discussion with
Camara Jones (optional)
Video: Ouch! That
Stereotype Hurts (optional)
Drafting Tape
Sign-In Sheet
Training Evaluations
Participant Packet
7.0 Hours
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Instructional Strategies
A brief description of the instructional strategies is listed below. These strategies
and methods have related symbols, which appear in the left margin of each
section, so that facilitators can easily see what strategies they will be using as
they move through the sections.
 Chart Exercise
Chart exercises accompany many of the discussions and activities. The facilitator
or a participant records participant responses during discussions on the chart for
the large group. This is used to visually sort information or to record items and
thoughts that will be used later in the session. Sometimes small groups will use
charts as they work on exercises together, to assist them in organizing
information they will report back to the large group.
 Mini-Lecture
The mini-lecture is an instructional tool designed to present basic concepts and
information about a specific topic. The mini-lecture consists of written instructions
on how to present the material and how to use the accompanying overhead
transparencies.
It is important that as a facilitator you use the text and overheads as a foundation
for the training but that you add your own experience and other resources you
have identified and found helpful in your previous training or learning
experiences. We encourage you not to read the text word-for-word to
participants. This is often boring for learners and is not an effective teaching
strategy.
 Discussions
Discussions are designed to be an interactive way to present material to
participants. Discussions start with open-ended questions asked of participants
and are designed to draw out experiences and ideas from participants prior to
delivering content. We encourage you to present content based on the
experience level and comments made by participants, and build from this point.
As adult learners, participants will bring a wide variety of experiences and
knowledge to the learning environment. Be sure you capitalize on this valuable
learning tool. At the end you will want to summarize the discussion and to
emphasize the key points that came out in discussion.
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 Tool Review
Toolkit reviews are opportunities for participants to review tools that workers can
use on the job to assist them in developing certain skills or outcomes. These may
include worksheets or handouts or fact sheets that workers can use. The
participants will be able to review the tool and discuss any challenges and
benefits they foresee in anticipation of using the material. Tool reviews are brief
and facilitators may choose to skip these sections if training time is a constraint.
 Worksheet
Some discussion sessions include in-class worksheets which are intended to
help facilitate the discussion process. Often learners will complete or review a
worksheet as individuals or in small groups and the information included on their
worksheets will be used for further discussion about a specific content area.
 Activity
Activities are experiential exercises. The types of activities vary significantly, but
are used to stimulate thinking around a concept prior to presentation of content
or to apply the knowledge and skills participants are learning. Activities can be
adapted according to group size and experience level of the participant.
Directions are provided to the facilitator about how to organize and facilitate each
activity.
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TRAINING OUTLINE
9:00 – 10:30
5 minutes
10 minutes
25 minutes
15 minutes
10 minutes
5 minutes
5 minutes
15 minutes
10:30 – 12:00
10 minutes
15 minutes
10 minutes
10 minutes
10 minutes
10 minutes
10 minutes
15 minutes
12:00 – 1:00
60 minutes
1:00 – 2:45
25 minutes
5 minutes
Primary Method
REVIEW OF GOALS AND LEARNING
OBJECTIVES
GROUP AGREEMENTS
INTRODUCTIONS ICEBREAKER
DEFINITIONS: Race, Ethnicity, Culture, Cultural
Diversity, Cultural Awareness, Cultural
Competence
THE NOTION OF CULTURAL COMPETENCE
WHY IS CULTURAL COMPETENCE
IMPORTANT?
MISCONCEPTIONS ABOUT CULTURE
DIALOGUE AND DISCUSSION ON CULTURE
IN CHILD WELFARE
BREAK
HISTORICAL CONTEXT
RACIAL DISPARITIES
THE COMMUNITY DIMENSION OF CPS
POWER ANALYSIS
WHAT’S HAPPENING UPSTREAM?
CULTURE AND HUMAN BEHAVIOR
STRUCTURAL RACISM
5 minutes
5 minutes
10 minutes
5 minutes
15 minutes
Mini-lecture
Chart exercise
Activity
Discussion
V3
K2, V1, V3
K1, K3
Mini-lecture
Mini-lecture
K7
V1, V3
Discussion
Discussion
K3
V1, V3
Mini-lecture
Mini-lecture
Mini-lecture
Chart exercise
Mini-lecture
Mini-lecture
Mini-lecture
K7
K5
K5, K7
K5
K5, K7
K4, K5, K7
K5, K7
Activity
Toolkit
K4, V2
K2, V5
Discussion
Mini-lecture
Mini-lecture
V3
S1, V3, V5
K6
Worksheet
Mini-lecture
S1, V1, V4, V5
K4
Toolkit
V5
Toolkit
Toolkit
V1, V3
K4, V1, V2,
V3, V4, V5
V5
K4, K7, V1, V3
LUNCH BREAK
MESSAGES
THE INFLUENCE OF CULTURE ON THE
FAMILY
35 minutes KNOWING WHO YOU ARE
15 minutes THE CULTURAL CONTEXT
25 minutes BASIC ETHNOGRAPHIC TECHNIQUES
2:45 – 5:00
10 minutes
45 minutes
15 minutes
Learning Objectives
BREAK
PRACTICAL APPLICATION SCENARIO
UNDERSTANDING PERSONAL BIASES
THE LADDER OF INFERENCE
KNOWLEDGE: The Foundation of Cultural
Competence
WORKING ACROSS CULTURE
APPLYING CULTURAL KNOWLEDGE TO
CHILD WELFARE PRACTICE
BIAS BUSTING
HANDLING INTOLERANCE IN OTHERS
Mini-lecture
Mini-lecture
7
5 minutes
10 minutes
BEHAVIORAL EXPECTATIONS
EVALUATION AND CLOSING
Mini-lecture
Worksheet
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REVIEW OF GOALS AND LEARNING OBJECTIVES
Time: 5 minutes
Slide 01

Slide 02
Facilitator Instructions:
Note: If the participants have not previously introduced themselves, or there are new
members to the group, the trainer may want to allow some time now for introductions
or simply incorporate introductions into the icebreaker activity. At any rate, the trainer
should (re)introduce her/himself. How the trainer chooses to introduce her/himself
should be in keeping with either her/his own cultural frame or that of the participants.
Describe the purpose, goal and objectives of the workshop:
Purpose: This workshop is intended to facilitate self-reflection and openness to cultural
differences on the part of child welfare workers and to assist the worker in applying this
material to work with individuals and families in child welfare.
Goal: Participants will develop an understanding of the influence of culture in the delivery of
child welfare services. Participants will be able to identify the components of cultural
competency as they apply to child welfare practice. Participants will learn and practice
techniques for effectively working across culture.
Learning Objectives
By the end of this session…
Knowledge:
K1.
The trainee will be able to distinguish between the terms culture, race, and ethnicity
and recognize that there is no scientific standing for the concept of “race.”
K2.
The trainee will be able to recognize that the area of commonality between human
behavior, individual uniqueness and culture is the basis of accurate assessments and
culturally appropriate interventions.
K3.
The trainee will be able to describe culture as an individual’s unique guiding behavior
and belief system developed from their own experiences and interpretations.
K4.
The trainee will be able to identify how their experiences, history, cultural norms and
practices affect their professional and personal beliefs about families, colleagues, and
collaterals who are different than themselves.
K5.
The trainee will be able to recognize that disproportionality in child welfare outcomes
is systemically based rather than attributable to characteristics of families of color.
K6.
The trainee will be able to describe basic ethnographic interviewing concepts.
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K7.
The trainee will be able to recognize the potential effects of racism, oppression,
socioeconomic status, power, authority, and history of family involvement with the
child welfare system on the interactions between child welfare workers and the
children and families served by the Child Welfare System.
Skills:
S1.
Given a case example, the trainee will be able to demonstrate how various
communication styles and use of authority (including his or her own) may foster or
inhibit communication with families, colleagues, and collaterals.
Values:
V1.
The trainee will value the importance of interacting with all families, colleagues, and
collaterals in a manner that is respectful of ethnic and cultural differences.
V2.
The trainee will value the continued recognition that attitudes and behaviors influence
their interactions with families, colleagues, and collaterals who are ethnically and/or
culturally different from them.
V3.
The trainee will value the importance of his or her role in facilitating effective crosscultural communication.
V4.
The trainee will acknowledge the equal worth of cultures different than their
own.
V5.
The trainee will acknowledge that there is more than one way to construct
the world.
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GROUP AGREEMENTS
Time: 10 minutes
Facilitator Instructions:
Slide 03
Set the guidelines/agreements for today’s discussion. Explain what each is. Then ask
participants to add any additional agreements they need:
What additions do you need in order to feel free to openly share with one another today?
(Refer to page 3 of the handouts)

The facilitator may choose to present the following list and have the group tailor it to
meet the group’s needs, or they can design their own list from scratch. Either way, it is
recommended that the facilitator check-in person-by-person to make sure the wording
is agreeable to all. One technique to do this is to ask those who agree with the guidelines
to stand up. Those who are left sitting should state what they feel is missing or should
be modified in order to feel free to have the discussion. The final list should be agreed
upon by all and should be observable behaviors. Chart responses on a tear sheet and
post for everyone to see. Employ the participants’ help in making certain the group is
adhering to the agreements throughout the day.
Sample Agreements:
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





Will take the initiative to share viewpoints and ask questions (accept personal
responsibility for working in a spirit of mutual learning);
Everyone gets a fair hearing (everyone gets an opportunity for input);
Seek first to understand, then to be understood (respect other speakers and listen in a
nonjudgmental manner, to other viewpoints, statements, ideas or questions);
One person speaks at a time (no side conversations);
Share “air time” (strive to speak to the point and not go on unnecessarily);
Say “ouch,” if necessary, then educate;
Conflict should not be personalized. Though we may disagree, we won’t label,
stereotype, or call people names;
Speak for yourself, not for others;
Respect confidentiality (unless you have one's explicit permission to do so, don’t
discuss what is shared today by others with those who aren’t part of our discussion);
Remain flexible.
(Adapted from Flavin-McDonald & McCoy, 1997)
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INTRODUCTIONS ICEBREAKER
Time: 30 minutes
Facilitator Instructions:

Have each person partner with a person near them. Have them find things that they
have in common. The pair that identifies the most things in common will win a prize.
(Adapted from Fresno County Human Service System and Marsha Leeman-Conley)
Slide 4
Partner with someone else. Preferably, someone you don't yet know all that well. In three
minutes, identify as many things as possible that you have in common. Be prepared to share
those items with the group. Here’s the catch: The things you have in common may not
include work-related items.
Debrief the exercise:
Alright, let's debrief this activity. Who would like to start? Tell us what you had in common
with your partner.
 What strategies did you use to try to quickly find some common ground with others in this
exercise? (There are two main strategies that people use in these situations. One is
self-disclosing something that they like or dislike and asking whether the other
person shares their opinion. An example would be, “I like to play basketball. Do
you?” or “I hate broccoli. Do you?” Another strategy often used is to make a guess
about what the other person might like or dislike based on what you can observe
about them. An example would be “You look pretty athletic. Do you like sports?
Which ones? It is important to raise the concern with this strategy that we can guess
very wrong based on a person’s appearance alone and that we should be very careful
when using this approach not to base our guesses on stereotypes or our prejudices.
The pitfalls of excessive disclosure are also discussed.)
 Which of these strategies might be useful in other situations, like getting to know
someone from another culture at work or when traveling? (Ask participants to give
examples from other times that they may have used these strategies both successfully
and unsuccessfully.)
 What was it like when you found something unexpected in common? (Typically, people
feel a closeness and greater liking for the other person after finding something in
common. The effect is enhanced if the common ground is unusual and one that may
not be shared by many others. People who have something generic in common like
the fact that they both like cats feel a bond but those who share a more specific
liking, such as breeding English bulldogs feel a much stronger attraction and liking
for each other.)
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 What did it feel like when you had trouble finding common ground? (Typically, people
report beginning to feel some discomfort and anxiety when they have spent several
minutes trying and haven’t discovered anything in common yet. Discuss the
strategies they can use to help explain and defuse these feelings.)
The point of this exercise is that no matter how similar, we are different, and no matter how
different, we are similar (Every individual is in some ways like all other people, like some
other people and like no other person).
It can be helpful to keep this in mind in our interaction with the people we serve. Treating
each client as a unique individual is probably the most helpful thing to remember. Just as we
cannot treat each person as if they were the same, we have to try to avoid developing new
stereotypes or groupings. We need to get to know each individual and develop an
understanding of what they bring to the table. While we must acknowledge and come to
respect the differences between us, we must also learn to seek the similarities. Developing
some common ground is beneficial whenever we have to work with someone. No matter how
different we may be, there are similarities between each of us (Leeman-Conley, 1996).
When workers are able to recognize the intersection of human universality, individual
uniqueness and cultural specificity in their assessments, they will be more likely to plan
culturally appropriate interventions.
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DEFINITIONS: Race, Ethnicity, Culture, Cultural
Diversity, Cultural Awareness, Cultural Competence
Time: 15 minutes
Facilitator Instructions:
The name of this course is Child Welfare Practice in a Multi-Cultural Environment. Before
we continue talking about culture, let's define the words we'll use today.
Slide 5


This can be done as a discussion and brainstorming activity in which participants share
their understanding of the terms, or to save time, the trainer may simply provide the
definitions below. Some of these terms will be review from Framework for Child Welfare
Practice in California.
Race:
A race is a biological subspecies or variety of a species, consisting of a more or less distinct
population with anatomical traits that distinguish it clearly from other races. But this
biologist's definition does not fit the reality of human genetic variation today. We are an
extremely homogenous species, biologically. As a matter of fact, all humans today are 99.9%
genetically identical, and most of the variation that does occur is in the difference between
males and females and our unique personal traits. Even our closest relatives, the chimpanzees
have 2-3 times more genetic variation than people. Orangutans have 8-10 times more
variation. It is now clear that our human "races" are primarily social creations, not biological
realities. The commonly held belief in the existence of human biological races is based on the
assumption that anatomical traits, such as skin color and specific facial characteristics, cluster
together in single distinct groups of people. They do not. There are no clearly distinct "black",
"white", or other races. Even though race is primarily a social rather than biological
phenomenon, this does not mean that it does not exist. To the contrary, "races" are very real
in the world today. In order to understand them, however, we have to look into social
interaction rather than biological evolution. (O’Neil, 2006)
Here is another definition of race: Race is not “…a biological or genetic category, but rather,
a way of interpreting differences between people [that] creates or reinforces inequalities
among them – a political construct. In other words, “race” is an unequal relationship between
social groups, represented by the privileged access to power and resources by one group over
another.” (Marable, 2000 as cited by Derezotes, 2005)
Ethnicity:
Ethnicity generally refers to selected cultural and sometimes physical characteristics used to
classify people into (ethnic) groups or categories considered to be significantly different from
others. Commonly recognized American ethnic groups include American Indians, Latinos,
Chinese, African Americans, European Americans, etc. In some cases, ethnicity involves
merely a loose group identity with little or no cultural traditions in common. This is the case
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with many Irish and German Americans. In contrast, some ethnic groups are coherent
subcultures with a shared language and body of tradition. Newly arrived immigrant groups
often fit this pattern. (O’Neil, 2006)
People in an ethnic group are usually of the same race, and they may share a common cultural
background. However, ethnicity and culture are not interchangeable. People from the same
ethnic group can differ widely in their cultural traits. Culture is more complex than either
ethnicity or race.
Culture One definition of culture is:
The integrated pattern of human behavior that includes thoughts, communications, actions,
customs, beliefs, values, and institutions of a racial, ethnic, religious, or social group.
Another definition is:
The thoughts, ideas, behavior patterns, customs, values, skills, languages, arts, and faith or
religion of a particular people at a given point in time.
Culture is not a rigidly prescribed set of behaviors or characteristics. Instead, it is a
framework through which actions are filtered or checked as individuals go about their daily
lives. These cultural frameworks are constantly evolving and being reworked. Although
people of the same cultural background may share tendencies, not all members of a group
who share a common cultural background and/or history will behave in the same way.
Behavior is governed by many factors, such as socioeconomic status, gender, age, length of
residence in a given location, and education. Each of these factors will have impact. Also,
individuals may differ by degree to which they choose to adhere to a set of cultural patterns.
Some individuals identify strongly with a particular group, others combine practices from
several cultural groups.
Cultural Diversity:
When we talk about Cultural Diversity, we mean simply that there are a variety of cultures.
Having a diverse workforce, for instance, is important because each person brings something
different to the table. Better ideas and strategies are achieved when we have a diversity of
perspectives represented. Additionally, our clients come from many different cultures. They
often times feel more comfortable when they come to the Agency and are able to interact with
people that share some commonalties with them. One very significant area where this comes
into play is around language.
Cultural Awareness:
Cultural Awareness means better understanding of the various cultures with which we come
in contact. In other words, before we can adequately serve a client, we need to know
something about them and about their culture. This is where rapport building is so important.
Our first action in working with families should be building rapport. Research tells us that if
you take the time to build rapport with a family, you will more likely get accurate
information. Cultural awareness is a step along the road to Cultural Competency.
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Cultural Competence:
In Cultural Competence: A guide for human service agencies (revised), cultural competence
is defined as:
"The ability of individuals and systems to respond respectfully and effectively to people of all
cultures, races, ethnicities, sexual orientations, and faiths or religions in a manner that
recognizes, affirms and values their worth and protects their dignity (Nash and Velazquez,
2003)."
Cultural Competence is a set of congruent behaviors, attitudes and policies that come together
in a system, agency, or among professionals that enable them to work effectively in crosscultural situations.
CWLA's definition of cultural competence, adopted in 1991 and revised in 2001 is:
The ability of individuals and systems to respond respectfully and effectively to people of all
cultures, races, ethnic backgrounds, sexual orientations, and faiths or religions in a manner
that recognizes, affirms, and values the work of the individuals, families, tribes, and
communities and protects the dignity of each (CWLA, 2002).
It is the state of being capable of functioning in the context of cultural differences.
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THE NOTION OF CULTURAL COMPETENCE
Time: 10 minutes
Facilitator Instructions:

The word "cultural" is used because it implies the integrated pattern of human behavior that
includes thoughts, communications, actions, customs, beliefs, values, and institutions of a
racial, ethnic, religious, or social group.
The word competence is used because it implies having the capacity to function effectively.
A culturally competent system of care acknowledges and incorporates at all levels the
importance of culture, the assessment of cross-cultural relations, vigilance towards the
dynamics that result from cultural differences, the expansion of cultural knowledge, and the
adaptation of services to meet culturally unique needs.
(Source: Focal Point, vol. 3, #1, Fall, 1988)
In other words, cultural competence means understanding other people, their values, and their
concerns, from their point of view.
Culturally competent individuals and organizations understand that cultural competence is a
continuous process of assessing and broadening our knowledge of and respect for diverse
individuals and communities. As child welfare professionals and systems learn to integrate
the unique strengths and perspectives of culturally diverse communities, the relationships and
interactions between service providers and families become less strained (CWLA, 2002).
Slide 6
Pass out the Continuum of Cultural Competence and Describe the model. Discuss and
cite examples of cultural destructiveness, cultural incapacity, cultural blindness. Have
participants describe how they view the continuum. What does is mean to them in their
work? (Refer to page 4 of the handouts)
One model of cultural competence describes a continuum of behaviors and attitudes. These
behaviors and attitudes range from culturally destructive on one end to culturally competent
and proficient at the other.
Cultural Competence is a developmental process that evolves over an extended period. Both
individuals and organizations are at various levels of awareness, knowledge and skills along
the cultural competence continuum. (National Center for Cultural Competence)
The characteristics delineated in this continuum are not meant to define a system or
organization. They simply allow systems and organizations to broadly guage where they are,
and to plan for positive movement and growth to achieve cultural competence and
proficiency.
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People can (and usually do) show attitudes and behavior from multiple areas of the
continuum. Even the most culturally savvy people can have deeply embedded blind spots.
 Cultural destructiveness is characterized by attitudes, policies, structures, and practices
within a system or organization that are destructive to a cultural group.
Those operating destructively hold beliefs or engage in behaviors that reinforce the
superiority of one culture over another with the resultant oppression of the group viewed
as inferior.
See the difference, stomp it out.
 Cultural incapacity is the lack of capacity of systems and organizations to respond
effectively to the needs, and preferences of culturally and linguistically diverse groups.
Characteristics include institutional or systemic bias; practices that may result in
discrimination in hiring and promotion; disproportionate allocation of resources that may
benefit one cultural group over another; subtle messages that some cultural groups are
neither valued nor welcomed; and lower expectations of some cultural, ethnic, or racial
groups.
Those operating at the point of cultural incapacity are less actively destructive but behave
paternalistically, lack the skills to be effective with individuals from diverse groups, and
often reinforce biased policies.
See the difference, make it wrong.
 Cultural blindness is an expressed philosophy of viewing and treating all people as the
same. Characteristics of such systems and organizations may include: policies that, and
personnel who, encourage assimilation; approaches in the delivery of services and
supports that ignore cultural strengths; institutional attitudes that blame individuals or
families for their circumstances; little value placed on training and resource development
that facilitate cultural and linguistic competence; workforce and contract personnel that
lack diversity; and few structures and resources dedicated to acquiring cultural
knowledge.
Those who profess that culture makes no difference, represent cultural blindness.
Individuals and organizations at this point of the continuum actively seek to be nonbiased
but in so doing may fail to adequately address the needs of the clients that they serve and
implicitly or explicitly encourage assimilation.
See the difference, act like you don’t.
 Cultural pre-competence is a level of awareness within systems or organizations of their
strengths and areas for growth to respond effectively to culturally and linguistically
diverse populations. Characteristics include but are not limited to: the system or
organization expressly values the delivery of high quality services and supports to
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culturally and linguistically diverse populations; commitment to human and civil rights;
hiring practices that support a diverse workforce; the capacity to conduct asset and needs
assessments within diverse communities; concerted efforts to improve service delivery
usually for a specific racial, ethnic or cultural group; tendency for token representation on
governing boards; and no clear plan for achieving organizational cultural competence.
This is the first stage on the positive end of the spectrum. Although the need for culturally
competent policies, procedures, and people is recognized, it may not extend beyond
tokenism or a search for ways to respond.
See the difference, respond inadequately.
 Cultural competence, the next point on the continuum, is described as accepting and
respecting differences and implementing policies that support these beliefs and
commitment.
Systems and organizations that exemplify cultural competence demonstrate an acceptance
and respect for cultural differences and they:

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Create a mission statement for the organization that articulates principles, rationale,
and values for cultural and linguistic competence in all aspects of the organization;
Implement specific policies and procedures that integrate cultural and linguistic
competence into each core function of the organization;
Identify, use and/or adapt evidence-based and promising practices that are culturally
and linguistically competent;
Develop structures and strategies to ensure consumer and community participation in
the planning, delivery, and evaluation of the organization’s core function;
Implement policies and procedures to recruit, hire, and maintain a diverse and
culturally and linguistically competent workforce;
Provide fiscal support, professional development, and incentives for the improvement
of cultural and linguistic competence at the board, program, and faculty and/or staff
levels;
Dedicate resources for both individual and organizational self-assessment of cultural
and linguistic competence;
Develop the capacity to collect and analyze data using variables that have meaningful
impact on culturally and linguistically diverse groups;
Practice principles of community engagement that result in the reciprocal transfer of
knowledge and skills between all collaborators, partners, and key stakeholders.
See the difference, understand the difference that difference makes.
 Cultural Proficiency. At this final point of the continuum, individuals and organizations
seek to refine their approach and practice by learning more about diverse groups through
research, dissemination, and a fully integrated workforce.
19
Systems and organizations hold culture in high esteem, use this as a foundation to guide
all of their endeavors, and they:







Continue to add to the knowledge base within the field of cultural and linguistic
competence by conducting research and developing new treatments, interventions,
and approaches for the delivery of services;
Employ staff, consultants, and consumers with expertise in cultural and linguistic
competence;
Publish and disseminate promising and evidence-based practices, interventions,
and training models;
Support and mentor other organizations as they progress along the cultural
competence continuum.
Actively pursue resource development to continually enhance and expand the
organization’s capacities in cultural and linguistic competence;
Advocate with, and on behalf of, populations who are traditionally unserved and
underserved;
Establish and maintain partnerships with diverse constituency groups, which span
the boundaries of the traditional child welfare arena to eliminate racial and ethnic
disparities.
See the difference and respond effectively in a variety of environments.





Name the differences: Assess Culture
Claim the differences: Value Diversity
Reframe the differences: Manage the Dynamics of Difference
Train about differences: Adapt to Diversity
Change for differences: Institutionalize Cultural Knowledge
(Adapted from Goode, 2004 and Cross, et al., 1989)
20
WHY IS CULTURAL COMPETENCE IMPORTANT?
Time: 5 minutes
Facilitator Instructions:
Ask participants why cultural competence is important.
Refer to the handout: pages 5 - 8. (From pgs. 16 - 18 of Children & Family Services
Annual Report 2001). Note: Recent, local county demographics should be included
here, illustrating the diversity of the county.

Slide 7
Local County Demographics
Based upon data available for 5,781 children who were in foster care or child welfaresupervised guardianships in Alameda County at any time during 2001, 66% were African
American, 18% Caucasian, 12% Hispanic, and 4% Asian; Native American; Other.
Most of the children in out-of-home care in the county come from East Oakland, West
Oakland and South Hayward.
The Importance of Cultural Competence
When we overlook culture or when we do not understand what is normal in the context of the
culture, we can make harmful decisions. We limit our ability to engage families and
communities and build on their strengths (Williams as cited in McMahon)
Cultural competence allows social workers to feel more comfortable and be more effective in
their interactions with families whose cultures are different from their own. It enables
families to feel good about their interactions with their social worker, and it allows the two
parties to accomplish their goals (Brislin, Cushner, Cherrie, & Young, as cited in McMahon).
21
MISCONCEPTIONS ABOUT CULTURE
Time: 5 minutes
Facilitator Instructions:
Slide 08

Misconceptions about Culture:
Those raised in the Anglo-Saxon tradition tend to think of faraway cultures, such as those
once studied by Margaret Mead in the Pacific Islands, as whole and intact societies, and to
think of the cultures of dispossessed and displaced American Indians and African Americans
as shattered remnants of a distant and perhaps happier time. Yet all traditions and all
communities are by definition rich, complex, and varied. It is only the superficiality of our
understanding that conceals their richness and makes it difficult to appreciate why they are
important to those who live in them.
Any culture, including one that seems traditional or homogeneous, contains a complex
repertoire of responses, and this repertoire may be expanded by contact with other cultures.
To recognize new forms of social complexity as they emerge in the behavior of individuals or
families, and to value the creativity of people's responses to social change, is to acknowledge
the integrity and capability inherent in their traditions and values. This view of culture, as a
source of creative complexity rather than substitutive replacement, is the philosophical
essence of ethnic competence.
Two of the common mistakes people often make are to overstate or to understate the
significance of a cultural match between people trying to communicate with one another.
These mistakes can be divided into two broad categories:
Category One: Cultural Compatibility
Myth: Progress can only be made if both the giver and the receiver of services are of the same
ethnic and/or cultural background.
Reality: Cultural/ethnic matches are not significant predictors of positive outcomes.
Cultural/ethnic mismatches don't necessarily mean limitations in ability to give and/or receive
services.
Category Two: Universalism
Myth: Race, ethnicity and culture do not matter.
Reality: Race, ethnicity and culture do matter and must be recognized, acknowledged, and
respected.
22
DIALOGUE AND DISCUSSION ON CULTURE IN
CHILD WELFARE
Time: 15 minutes
Facilitator Instructions:

Population growth and racist practices place stress on all systems in the United States,
including the social welfare system. Researchers have raised questions such as: Why should
social work address the issue of cross-cultural practice in the United States? What is the
intersection between culture and race as it impacts the process of helping? Is race the issue or is it culture, class, caste? What kind of professional social worker is needed to provide
services to ethnic and culturally contrasting persons? What skills are needed, and what
knowledge needs to be taught to prepare people to work effectively with minority persons and
populations?
Cultures are in fact different, and most of the differences are subtle and not always visible to
outsiders. Any set of values, including professional ones, is culture-bound. We need to see
our own actions and values in an explicitly comparative way so that our personal choices do
not keep us from perceiving why others may have different ones.
Diversity and Ethics in Social Work:
The NASW Code of Ethics addresses the mandate of social workers to work toward cultural
competence, both individually and within institutions:
Slide 09
6.04(c): Social Workers should promote conditions that encourage respect for cultural
and social diversity within the United States and globally. Social workers should promote
policies and practices that demonstrate respect for differences, support the expansion of
cultural competence, and promote policies that safeguard the rights of and confirm equity and
social justice for all people.
Slide 10
6.04(d): Social workers should act to prevent and eliminate domination of,
exploitation of, and discrimination against any person, group, or class on the basis of race,
ethnicity, national origin, color, sex, sexual orientation, age, marital status, political belief,
religion, or mental disability.
-------------------Culturally competent professionals are sensitive to environmental limitations but also open to
new and challenging experiences. They usually appreciate that ambiguity (and its resulting
anxiety) in cross-cultural relationships is normal. Both the worker and the client bring to their
engagement a "presenting problem" and the worker's problem is the ambiguity and
uncertainty of the encounter. To cope with that, the worker needs to see the client as a "peercollaborator" for managing anxiety.
23
In learning about others, the social worker learns about self, and clients can be among the best
teachers. That seems rather obvious and simple, but it is very difficult for some workers to
grasp and accept because it goes to the heart of power. The worker who has academic
degrees, who has attended all the right workshops and has the framed certificates to prove it,
who has the job title and career aspirations, may find it quite difficult to grant a teaching role
to those he or she is paid to serve.
24
BREAK
Time: 10 minutes
Facilitator Instructions:
Participants take a break.
25
HISTORICAL CONTEXT
Time: 15 minutes
Facilitator Instructions:
Slide 11

Slide 12
Begin this section by introducing the political cartoon from the State Journal Register.
OK, let's talk about the historical context. The Pilgrims didn't come as immigrants entering
an alien society. They came as a vanguard of emigrants that would create a new England in
the image of the one they left behind. As they became the dominant cultural group, the
emigrants began to guard against all outside encroachment on their culture. The way that
they related to the native population became the template for future relationships with people
who were not members of the dominant culture. New immigrants were required to adapt to
the dominant culture, language, and values. Persons of newly arrived status were oppressed
by design, their cultures denigrated, and their languages viewed as inferior. They were asked
to become American without benefit of equality and the social standing granted to Americans.
The demand continues.
Assimilation involves taking on the new culture’s beliefs, norms and values. It is the degree
to which an individual relinquishes an original culture for another. When individuals are
assimilated into the dominant culture, they lose their previous culture. Because the dominant
culture in the United States was so closely affiliated with white Protestants, some white
European ethnic groups were able to assimilate more easily than other non-white groups.
But in the last 25 years or so, there is less pressure to assimilate, and more of a move toward
acculturation. Whereas assimilation is the process of replacing one's first culture with a
second culture, acculturation is the process of acquiring a second culture. (Korzenny, 1999)
Acculturation, sometimes referred to as cultural adaptation, refers to an individual’s learning
and adopting the norms and values of the new host culture. It is a process of adapting to an
adopting a new culture.
Enculturation is the socialization process one goes through to adapt to one’s society. It is
socialization into one’s primary culture as a child; the specific ways that human infants and
children learn to become adult members of a particular society (Spenser as cited in DavisSowers, 2006).
Biculturalism occurs when and individual identifies equally with two or more cultures.
Slide 13
The field of social work in general, and the child welfare system in particular, have a history
of exclusion and disparity in service delivery for children and families of color.
For decades the child welfare system discriminated against children of color by excluding
them. The first child welfare services were established in the late 19th century by elite
26
charitable organizations to "rescue" destitute white immigrant children. The proportion of
nonwhite children in the public child welfare caseloads steadily increased after World War II,
almost doubling between 1945 and 1961, from 14 percent to 27 percent (Billingsley &
Giovannoni 1972). African American children were often relegated to inferior "colored"
asylums or classified as juvenile delinquents to qualify for out-of-home care (Bernstein as
cited by Roberts, 2002).
27

Let's look briefly at three ethnic groups that have been particularly impacted by child welfare:
African Americans, Native Americans and Latinos.
Slide 14
African Americans
Researchers, Billingsley and Giovannoni (as cited in Hogan & Siu, 1988), hypothesized that
three factors caused the increased inclusion of African Americans in the child welfare system
after World War II:
(1) The increased migration by black families to the North,
(2) the public system increasingly caring for more poor minority children as the number of
poor white children decreased, and (3) the effects of a new national focus on integration. (p.
494)
These researchers (Billingsley and Giovannoni as cited in Hogan & Siu, 1988) believed,
however, that the child welfare system continued to treat children of color differently. They
believed that "racism was manifested in three ways - by the kinds of services developed, by
inequitable treatment based on race within the service delivery system, and by incomplete
efforts to change the system" (p. 494).
In the 1960s, the civil rights movement spawned a climate for the development of voluntary
agencies to serve African American children and families. Participation by African
Americans on the boards of these agencies gave African Americans their first opportunity to
control the services delivered to their children and families (Hogan & Siu, as cited by Nash
and Velazquez, 2003).
Researchers Billingsley and Giovannoni concluded that although workers made a concerted
effort to eliminate discriminatory practices in child welfare in the 1970s, an unfair distribution
of services remained. This continued to prevent African American children and families from
receiving adequate services.
Although workers increased and improved access to services for children of color, disparity in
resource allocation is still a problem. Stenho's review of Shyne and Shroeder's data collected
in 1978 indicated that "greater proportions of African American children were served in the
public sector… and that Caucasian parents received more social service support than other
parents" (as cited in Courtney et al., 1996, p. 108).
In the late 1980s, both the total size of the foster care population and the share of children of
color, especially African American children, skyrocketed. The number of children in foster
care increased from 262,000 in 1982 to 581,000 in 1999.
In 1986, Black children, who were only 15 percent of the population under age eighteen,
made up 35 percent of children in foster care (Select Committee 1989). By 1999, the share of
Black children in the nation's foster care population had risen to 39 percent, although they
were only 17 percent of the nation's youth (DHHS, 2001).
28
Slide 15

Native Americans
The child welfare system has been particularly devastating to Native American children and
families.
In 1958, the U.S. Bureau of Indian Affairs, in collaboration with the Child Welfare League of
America, launched a mass campaign to relocate Indian children from reservations to
orphanages and white adoptive homes (Roberts, 2002).
In 1977, 1% of the children in the child welfare system were Native Americans. The
Children's Defense Fund (as cited in Hogan & Siu, 1988) reported that this constituted
overrepresentation based on the number of Native American children in the total population.
Unger's research (as cited in Hogan & Siu, 1988) showed that surveys conducted between
1969 and 1974 "documented that between 25% and 35% of all Native American children
were placed in foster or adoptive homes or institutions" (p. 494). Byler's (1977) research
indicated that 80% of those placements were in Caucasian homes.
Unger (as cited in Hogan & Siu, 1988) noted that teachers did not allow Native American
children in the boarding school system to use their native languages or observe cultural
customs. Also, a higher percentage of transracial placements occurred because Native
American families faced insurmountable obstacles in meeting the dominant culture's
qualifications to be foster and adoptive parents. Olsen's (1982) analysis of Shyne and
Shroeder's data indicated that Native American children were the least likely to be
recommended for services, whereas Caucasian and Asian children were most likely to receive
services.
Congress sought to redress the state-sponsored decimation of Indian tribes by passing the
Indian Child Welfare Act in 1978, giving tribal courts exclusive jurisdiction over child
welfare decisions involving tribal members (Roberts, 2002 b). Although controversial, the
passage of the Indian Child Welfare Act at least stemmed the tide of Native American
children being placed in homes where they are estranged from their culture.
29

Slide 16
Latinos
Latinos in the U.S. come from primarily 20 different countries in Latin America. Although
they may share a common language and selected aspects of the Spanish and Latin America
cultures, they are not a homogenous group. All Latinos have a different set of behaviors,
customs and values depending {on} their cultural heritage, upbringing, life experiences or the
circumstances under which they came to the United States. (Illinois Department of Children
and Family Services, 1996, p. 2)
Language and other cultural issues have created barriers for Latino children and families in
accessing services. Traditionally, Latino children have been transracially placed: Workers
placed lighter skinned children with Caucasian families and darker skinned children with
African American families (Montalvo, 1994).
This devaluation of their cultures has negatively affected Latino children and may be reason
for so many being labeled "behaviorally disturbed." Latino people have a wide variety of
cultures, which makes placing Latino children more challenging. Placing Latino children in
culturally inappropriate homes can further estrange them from their cultures and may cause
difficulties in their acculturating with their foster or adoptive families.
Latino children younger than 7 were less likely to have service plans than any other group of
children (Montalvo, 1994). African American and Latino children were least likely to have
contact with family members, although their family members were often interested in visiting
the children. Workers were more likely to assess Latino adolescents as having behavioral
problems, and Latino teens were most likely to be placed in group homes (Montalvo, 1994, p.
8).
30
RACIAL DISPARITIES
Time: 10 minutes
Facilitator Instructions:





Race
Research often makes reference to “race.” Race is not “…a biological or genetic category,
but rather, a way of interpreting differences between people [that] creates or reinforces
inequalities among them – a political construct. In other words, “race” is an unequal
relationship between social groups, represented by the privileged access to power and
resources by one group over another.” (Marable, 2000 as cited by Derezote, 2005)
Barbara Needel (2006) offers the following definitions:
Racial Disproportionality
Slide 17






Whenever a child welfare event is broken down by race, if it looks different than the
proportion in the population percentages, that is disproportionality.
Formula:
Slide 18
Comparison of Black children to non-black groups. The disparity is even greater than the
disproportionality would suggest.






Racial Disparity
Formula:
Alternate definitions:
What Needel refers to as Disproportionality is referred to by some researchers as
“overrepresentation.”
31
Overrepresentation: percentage of children in system from racial group is greater than the
group’s proportion in the general population. (Roberts, 2006)
In 2000, children of color comprised only 31% of the general population, but 59% of children
in out-of-home care (“foster care”); 61% of children awaiting adoption.
African Americans: 15% population v. 41% in foster care.
Native Americans: 1% population v. 2% in foster care.
Roberts defines Racial Disproportionality this way:
Racial Disproportionality compares rates of child welfare system involvement for children of
a particular group with those for another (e.g., rates for children of color v. white children).
Numbers in foster care per 1,000 children:
African American: 21
Native American: 16
Hispanic: 7
White: 5
African American children were 4 times as likely as white children to be in foster care.
Slide 19
A few kernels of information from research:
1. One of the persistent findings in foster care research has to do with the finding that
African American children typically remain in foster care longer than similar
Caucasian children do.
2. Several different research studies (Barth,1994; George, 1990; Wulczyn wt al., 2001;
Kapp et al., 1998; and Courtney, 1994) have studied exits from foster care using
multivariate models and found that African American children spend more time in
placement “regardless of whether the child exits to family reunification or adoption.”
(F.Wulczyn, 2003)
Slide 20
3. “Coupled with the fact that African American children are also more likely to be
admitted to foster care, the length of stay data suggest that the observed
disproportionality for African American children is a function of both entry and exit
dynamics.” (F.Wulczyn, 2003)
4. Courtney and Wong found the race effect persists even after controlling for admission
age, placement type, poverty status, family structure, health status, and reason for
placement. Overall, the race effect (averaged over exit types) indicated that an exit
rate that was approximately one third slower for African American children.
(Courtney & Wong, 1996)
32
(Reynolds-Harris, 2005)
Blacks, Hispanics, and Asian/Pacific Islander children have disproportionately higher
investigations of maltreatment than White children.
(Fluke, J.; Yuan, Y.; Hedderson, J.; & Curtis, P., 2002)
Researchers have found that both professionals and nonprofessionals in the child welfare
community referred more African American children to CPS agencies than Caucasian
children; however, victimization rates do not seem to be linked to race.
(Fluke, J.; Yuan, Y.; Hedderson, J.; & Curtis, P., 2002)
African American children are investigated at a higher rate than Caucasian children,
regardless of the race of the invstigator; however, there is no evidence that there is racial bias
against families of the opposite race of the investigator. Caucasian investigators are more
likely than other investigators to indicate (substantiate) a report regardless of the race of the
family.
(Rolock, N. & Testa, M.F., 2004)
Three National Incidence Studies of Child Abuse and Neglect (NIS) indicated that the
average Black child is no more at risk for abuse and neglect than White children. Researchers
who studied the study design of the 1980 National Incidence Study sample selection
recommend that due to the study design of the National Incidence Studies, inferences about
racial differences in maltreatment should be made with caution.
(Ards, S. and Harrell, A. 1993)
(Ards, S., Chung, C., & Myers, S. L., 1998)
There is a positive correlation between child abuse reports and poverty. Researchers argue
that the high visibility of families in poverty due to frequent contact with public agencies
increases their representation in child abuse reporting thus skewing the socioeconomic
distribution of child abuse and neglect cases.
(Sedlack, A. & Schultz, D., 2004)
(Costin, L., Karger, H.J., & Stoesz, D., 1996)
(Fontana, V.J., 1973)
Some common characteristics of areas identified as having high rates of maltreatment are:
lack of knowledge about community services and agencies; inability to identify positive
attributes of their community; lack of formal aand informal network or support systems; poor
physical location for community programs; and the dominance of gang activity in the
neighborhood.
(Garbarino, J. & Kostelny, K., 1992)
33
THE COMMUNITY DIMENSION OF CPS
Time:

Slide 21
Facilitator Instructions:
In the last ten years, there have been a lot of social scientists studying the effects of
neighborhoods on child development.
“Neighborhood Effects”: impact of neighborhood characteristics, such as poverty,
joblessness, and residential stability, as well as community-level social dynamics, on children
and families. “It takes a village to raise a child.”
William Julius Wilson wrote about what he called “concentration effects,” the extreme
concentration of poverty and unemployment in African American neighborhoods, resulting
from the deindustrialization of the central cities, beginning in the 1970s.
The influential “Project on Human Development in Chicago Neighborhoods” highlights the
impact of social disorganization and a concept it coined, “collective efficacy,” on informal
mechanisms for maintaining order in communities. Collective efficacy refers to neighbors’
shared belief in their ability to take joint action on behalf of children’s welfare. The project’s
leaders found that neighborhoods with high levels of collective efficacy experience fewer
incidents of violence, personal victimization, and homicide. They argue that collective
efficacy is the mechanism that helps to mediate the effects of neighborhood characteristics
such as poverty and residential stability on violence.
At the same time, social workers have adopted community-based approaches to the
delivery of child welfare services.
These programs typically draw on the strengths of families and communities, try to respect
cultural norms, and engage in partnerships with neighborhood organizations that support
families. They may acknowledge a responsibility to be accountable to communities, for
example by consulting with neighborhood leaders and stakeholders in setting policy and
designing services to families.
Slide 22
The System’s Racial Geography
Dorothy Roberts (2005) argues that these neighborhood-oriented approaches to child welfare
are far too narrow and that they leave out what she views as a crucial aspect of the
relationship between communities and the child welfare system: the impact of the child
welfare system itself on neighborhoods that experience high rates of involvement by child
protective services.
34
Child welfare agency involvement concentrated in poor communities of color.
Research tells us that in Washington State, for example, one in ten Native American children
is in foster care (10% of the child population within this group).
In 1997, one out of ten children in Central Harlem had been placed in foster care. In Alameda
County, most removals of children from their families are clustered in a few zip code areas,
two of which are almost exclusively African American.
Ms. Roberts argues that, “[m]any Black and Native American children grow up in
neighborhoods with a lot of state supervision of children and families while few white
children do. What does this mean for the way in which children view themselves, their
families, their communities, the government and the relationships among them? These
starkly disparate neighborhood experiences are surely an important component of the child
welfare system’s racial disproportionality. In other words, racial differences in rates of foster
care placement affect not only children’s individual chances of becoming a ward of the state
but also affect children’s chances of growing up in a neighborhood where state supervision of
children is prevalent. The spatial concentration of child welfare agency involvement in
African American neighborhoods is what makes the child welfare system a distinctly different
institution for white and Black children in America.” (Roberts, 2005)
This means that racial disproportionality impacts not just those children in foster care, but all
the children in the neighborhood.
Ms. Roberts points out that there has been no research, theory or practice focused on the
community-level impact of the child welfare system. But there have been studies done on
exposure to incarceration, which is another form of “coercive mobility.” Studies show that
some incarceration reduces crime in a neighborhood. But once it reaches a point where as
much as half of the adult male population is incarcerated, crime actually goes up!
Ms. Roberts argues that lack of focus on the community-level impact of the child welfare
system may be due to the perception that developed by the 1970s, that child maltreatment is
an individualized problem located in dysfunctional families. The government promoted, and
the public came to accept, a medical model of child abuse – child maltreatment as the
symptom of individual parents’ pathologies.
Learning to be culturally competent helps caseworkers to deliver services more effectively to
a diverse clientele and to uncover unrecognized biases in their view of minority families.
But Roberts goes as far as to suggest that such cultural sensitivity “might also convince
caseworkers, administrators, and judges that they are acting fairly while the system they are
administering continues to have negative consequences for the communities in which it is
concentrated.”
In other words, culturally competent practice takes culture into account, but doesn’t
necessarily change the intervention.
(Adapted from Roberts, 2005)
35
Slide 23

Black children are 69 percent more likely than White children to be uninsured. Latino
children are more than three times as likely as White children to be without health
insurance.
 Diabetes is the 5th leading cause of death in East Oakland.
What is an Age-Adjusted Rate?
It is a single, summary number that reflects the rate of hospitalizations across different
age groups, but in a way that is comparable to other populations (communities, counties
or states) with age groups of different sizes.
Slide 24

Black children and children from poor families are not only more likely to have
asthma than White or Latino children and children from higher income families, they
also are more likely to suffer from disabling asthma.
The age-adjusted rate for all asthma hospitalizations in the 94603 zip code was 413.5 per
100,000 population and it was 478.0 in the 94621 zip code. (Rates were based on a threeyear average of 131 and 137 hospitalizations per year, respectively, in the two zip code
areas).
The age-adjusted rate of asthma hospitalizations in the 94607 zip code was 969 per
100,000 children age 14 and under. This community rate was 2.7 times higher than that
for children in the county as a whole.
The age-adjusted rate for all asthma hospitalizations in the 94544 zip code was 169.4 per
100,000 population.
Slides 25
– 27
Slide 28
Slide 29

Almost 40% of East Oakland residents ages 25 and over did not have a high school
degree.
 Almost half (45%) of West Oakland residents ages 25 and over did not have a high
school degree.
 About 30% of South Hayward residents ages 25 and over did not have a high school
degree.
This figure was 18% in Alameda County as a whole.
One study found that being suspended or expelled is one of the top three school-related
reasons for dropping out.
14.6 percent of White students have been suspended or expelled in grades seven through
12 compared to 38.2 percent of Native Americans, 35.1 percent of Blacks, and 19.6
percent of Latinos.
Black youth represent a disproportionate percent of students who are suspended; they
also are disproportionately incarcerated.
In 1999, 59 percent of Black men in their early thirties who had dropped out of high
school had prison records.

Homicide is the 4th leading cause of death in East Oakland, just behind heart disease,
cancer and stroke.
36






Among youth aged 15 to 24, the number one cause of death in East Oakland was
homicide, which accounted for 51% of all deaths in this age group.
Homicide is the 5th leading cause of death in West Oakland, behind heart disease,
cancer, stroke, influenza and pneumonia.
Almost half (48%) of households in East Oakland earned an income of less than
$30,000 in 1999, as compared to 28% in Alameda County as a whole.
Over two-thirds (71%) of households in West Oakland earned an income of less than
$30,000 in 1999, as compared to 28% in Alameda County as a whole.
Twenty-eight percent of households in South Hayward earned an income of
less than $30,000 in 1999, similar to Alameda County as a whole.
In 2005, more than one in three Black children – 3.8 million – lived in poverty; almost 3
in 10 Hispanic children – 4.1 million – and 1 in 10 White, non-Hispanic children – 4.3
million – were poor.
The income levels for Black and Hispanic families with children were about half the
level of White families with children in 2005. The median income for White, nonHispanic families with children was $66,235 compared to $31,705 for Black families and
$36,403 for Hispanic families with children.
Children who live in families with annual incomes less than $15,000 are 22 times as
likely to be abused or neglected as children living in families with annual incomes of
$30,000 or more.
THE RACIAL DISPARITY PICTURE
The statistical portrait of the American population broken out by race reveals persistent
disparities between people of color and white Americans in almost every quality of life arena,
the most basic being income, education, and health.
Other indicators of social and economic status present a similar picture. In some arenas, racial
disparities have shrunk over time, but the correlation between race and well-being in America
remains powerful.
Aspen Institute Roundtable on Community Change. 2004. “Structural Racism and Community Building.” Keith Lawrence,
Stacey Sutton, Anne Kubisch, Gretchen Susi and Karen Fulbright-Anderson, authors. Washington, D.C.: The Aspen Institute
37
POWER ANALYSIS
Time: 10 minutes
Slide 30
Facilitator Instructions:
This activity, examining the “Foot of Oppression,” gives participants the tasks of
creating a fictional marginalized community and of identifying the systems that keep
this community disconnected from the right supports and services.




Ask the participants to describe what one would typically find in a racially segregated
neighborhood with high rates of poverty.
Utilizing the easel chart, illustrate their responses.
Reponses might include:
 Liquor stores;
 Billboards with cigarette and alcohol adds;
 Run-down, empty buildings;
 Pollution;
 Garbage;
 Potholes;
 Check cashing places
Next, ask the participants to identify the institutions and systems that act upon the
neighborhood, that keep the community disconnected from supports and services.
Reponses might include:
 Banks / predatory lenders;
 Law enforcement;
 Child Protective Services;
 Probation;
 Immigration and Customs Enforcement;
 Schools;
 Cigarette companies;
 Health care industry;
This activity can help participants realize that oppression is systemic. The result is a
visual representation of the many ways communities of color are physically and socially
isolated, as well as economically and emotionally oppressed.
Source: Chisom, R.; Dunn, J. (2007) Undoing Racism / Community Organizing Workshop.
The People’s Institute for Survival and Beyond.
38
WHAT’S HAPPENING UPSTREAM?
Time:
Facilitator Instructions:
Slide 31

Former Texas Judge Scott McCown (1998) called CPS…
“a leaky rescue boat, so heavily loaded with children…that it moves slowly to the scene of
the next crisis and once there has little space for new passengers.”
Read the following parable:
Two friends were fishing one day when an infant floated by. One of the fishermen jumped
into the water, grabbed the baby and handed it to his friend. Another infant floated by. The
same fisherman saved her. Then, a whole group of drowning infants floated past. The
rescuer again dove into the water, but saw his friend walking away. “What’s wrong with
you?” he shouted at his pal. “You save those babies,” the friend yelled back. “I’m going
upstream to see who’s throwing them in the river.”
-Folk parable
Ideally, some people should continue to rescue the drowning babies whilst others work to
stop them being thrown in in the first place. By working together and exchanging
information, change will be more effective and sustainable. Advocacy is important because it
addresses the root causes of problems, leading to longer-term, more sustainable benefits for
young people and their communities.
Slide 32
Slide 33
As Courtney asked in 1996, “Do child welfare researchers, policymakers, and practitioners
believe that it is ethically acceptable to be involved in improving the efficacy of a system that
takes these children without simultaneously being involved in remedying the problems that
bring the children to the system?”
(Courtney, M.E., Barth, R.P., Berrick, J., Brooks, D., Needell, B., & Park, L. (1996). Race
and child welfare services: Past research and future directions. Child Welfare, 75 (2), 99-137.)
The Bay Area Regional Health Inequities Initiative (BARHII) created this conceptual
framework.
Medical Model Interventions “Services”
 Tend to focus on individuals
 Tend to be remedial in nature
 Do not address underlying conditions
 Tend to be expensive and difficult to sustain
 Have no sustained impact on health disparities
 Majority of Health, Social Services & Criminal Justice budget spent on these kinds of
interventions
(Iton, Witt, Siegel and Raya, 2007)
39
This model directs attention “upstream,” from the more common focus on medical causes of
death, diseases and risk behaviors to neighborhood conditions, the institutional decisions that
help create those conditions and the social inequalities that shape the priorities of those
institutions.
Race and ethnicity cannot be separated from place factors. In fact, many of the harmful
effects of place are due to racial/ethnic and economic segregation. Moreover, many
community strengths and assets are connected to racial and ethnic identity and culture— an
appreciation of which must be woven into any approach or practice to improve community
health. (PolicyLink, 2002)
To make long-term work on the neighborhood conditions that contribute to poor health
possible, Bay Area health departments have begun to redefine their work with communities.
In Alameda County, the focus is on capacity building, the intent is to work with communities
that bear an unequal burden of disease on the host of environmental conditions that contribute
to poor health.
In contrast to categorical programs that focus on specific diseases or populations, this new
relationship requires an ability to work with a broad sector of the community on a wide range
of issues. It sometimes means having to build trust where there has been decades of mistrust
of public agencies.






Slide 34
Some of the most significant activities targeting neighborhood conditions that affect
health have centered around the role of land use planning.
Others have centered on the profound influence of ports, transportation agencies and
regulatory bodies on neighborhood living conditions.
There are public health researchers who have begun to explore the relationship
between socioeconomic factors and health.
Incorporating health consequences into public policy decisions such as State and local
policies on minimum and living wage will be one of the major priorities emerging
from this work.
Similar activities related to housing, education, employment and other policies that
affect health will also be undertaken.
Existing and future research on the relationship of race, racism and immigration to
health will be incorporated into local public health practice.
- Bay Area Regional Health Inequities Initiative, 2008
The model draws attention to root factors, such as oppression and discrimination that shape
the physical and social environment, limit access to quality medical care and treatment, and
increase rates of illness, disability and death. Actions are needed at each stage to eliminate
health disparities.
We too need to focus “upstream” on the social, economic and environmental factors
impacting well-being of the individuals, families, neighborhoods and communities with
whom we work.
40
CULTURE AND HUMAN BEHAVIOR
Time: 5 minutes
Facilitator Instructions:

Slide 35
Geographic Disparity
National and state data provide evidence of the disproportionate representation of African
American and Native American children in the child welfare system. In California, there is
also the issue of geographic disparity in the nature, quality and quantity of services provided
to children and families across the state.
There is strong support in the child welfare literature that systemic and attitudinal forces
contribute to the geographic disparity as well as the disproportionate involvement of large
numbers of minority children at all stages of child welfare decision making.
Visibility Hypothesis
Garland et al (1998) (as cited in CWS Stakeholders Group, 2002) have proposed a "visibility
hypothesis" to explain why there is a higher probability of children of color to be placed in
foster care "when living in a geographic area where they are relatively less represented (i.e.,
less 'visible')." Garland and her colleagues concluded that visibility increases the chances for
minority contact and placement with the system for two reasons: (1) child protective services
agencies, given prevailing perceptions and attitudes, are more likely to investigate groups,
and (2) these groups generally do not have the support networks that could fend off any
investigation from CWS.
Institutional Racism
Other scholars have written about the role of institutional racism in explaining the
disproportionate representation of African American children in the system (see Roberts
2002). Poverty, homelessness, drug addiction, poor housing, unemployment and other
indices of misery are all worse for African-Americans than Whites. A CWS approach that is
predicated on a law enforcement model, i.e., waiting for a report and investigating, instead of
prevention, will ipso facto capture more African-Americans in the system.
For those who may look to a White on Black race effect, Mark Testa and Nancy Rolock
presented research in Illinois that showed that both White and Black CPS investigators
substantiate reports on African American families at an equal and higher rate than they do for
reports on White families. (Derezotes, ).
To the extent that they are unaware of culture's profound impact on human behavior, they
wittingly or unwittingly participate in creating a system that is perceived by a growing
number of client families, advocates and child welfare professionals as unfair, uncaring, and
for some, racist in its treatment of families and children.
If time and technology allow, the trainer may wish to show the video clip from NBC’s
41
Dateline:
http://www.msnbc.msn.com/id/21134540/vp/18126390#18126390 running time: 9:35
Slide 36
“Cultural racism …is like smog in the air. Sometimes it is so thick it is visible, other times it
is less apparent, but always, day in and day out, we are breathing it in. None of us would
introduce ourselves as “smog breathers” (and most of us don’t want to be described as
prejudiced), but if we live in a smoggy place, how can we avoid breathing the air?”
- Beverly Daniel Tatum, Ph.D.
Slide 37
From the standpoint of the child welfare system, three points must be made about
culture(s):
1. culture provides the lenses through which we see the world, process information, and
communicate with others.
2. cultures evolve mechanisms for dealing with the duality of good and bad. These
mechanisms are built upon the cultural means for dealing with difference, as well as
establishing the boundaries between difference and deviance.
Slide 38
3. cultures evolve different responses for behaviors that are considered as deviant or antisocial, ranging from expulsion to assimilation, or change from assimilation to expulsion.
The current culture of child protective services is one that makes both legal and moral
judgements about good and bad behavior(s) regarding child abuse, maltreatment and neglect.
The mechanisms for making such judgements/conclusions are not just legal but profoundly
cultural.
42
STRUCTURAL RACISM
Time: 15 minutes
Facilitator Instructions:
Any true understanding of the impact of race, race relations, and social outcomes,
including disparities, requires a structural theory of racism.

What is structural racism?
The Aspen Institute Defines Structural Racism as…
Slide 39
The term structural racism is used to describe the ways in which history, ideology, public
policies, institutional practices, and culture interact to maintain a racial hierarchy that allows
the privileges associated with whiteness and the disadvantages associated with color to endure
and adapt over time.
Aspen Institute (2005)
One theory of structural racism, developed by Camara Jones, suggests structural racism
is the cumulative effect of three pathways.
•
•
•
Institutionalized racism – differences in access to goods, services and opportunities
according to race.
Personally mediated racism – prejudice (suspicion, scapegoating) and discrimination
(lack of respect, dehumanization) by individuals against others based on their racial or
ethnic background.
Internalized racism – acceptance by members of a stigmatized racial/ethnic group of
negative messages about their abilities and value.
The framework is based on three assumptions:
1. The historical context of slavery and racism creates separate conditions according to race
and environment that supports those in positions of power to the detriment of those who
are not.
2. Those in power (members of the dominant race) have the capacity to alter the structure of
differential or biased treatment, should they choose to do so.
3. Institutional racism is the most fundamental of the three pathways. It must be addressed
in order for meaningful change to occur.
43
Video:
A
Discussion
with
Camala P.
Jones
The facilitator may choose to play the video: A Discussion with Camala P. Jones, MD,
MPH, PhD, National Center for Chronic Disease Prevention, Centers for Disease
Control and Prevention. Alternatively, the facilitator may choose to read “A Gardener’s
Tale” to the participants.
(optional)
Instructions for Cueing the Video:
If you are using the video and it is started from the beginning with the counter at 0:00, the
video clip begins at about 7:30 and continues until 15:00. Start playback just as the
interviewer asks about the story to illustrate the three levels of racism.
Slide 40
Why should those working to improve developmental outcomes for youth pay attention
to structural racism?
Youth development theorists have outlined several personal and social assets that are
important contributors to positive youth development. Yet, the primary contexts within which
young people can develop these assets have important racial dimensions. We know that
African American, Latino, and Native American youth are disproportionately represented in
our nation’s poorest communities, as are some Asian groups. Youth of color are more likely
to experience high unemployment, poor educational opportunities, and less access to adequate
health care than their white counterparts. This is not mere coincidence. We cannot hope to
find lasting solutions to these problems without attending to their root causes—a powerful
one of which is the racial bias embedded in the policies and practices of major opportunity
arenas and a social context that allows bias to persist.
Aspen Institute (2005)
While all three pathways of racism are critical for understanding racial and ethnic disparities,
institutionalized racism plays a key role in determining and perpetuating the other two
pathways. In addition, institutional and mediated racism work in concert to facilitate
structural inequality and the racialized climate that shapes the daily lives of youth of color.
Institutionalized racism is differential access to the goods, services, and opportunities of
society by race. It is structural, having been codified in our institutions of custom, practice,
and law so there need not be an identifiable perpetrator. Institutionalized racism can often be
inaction in the face of need. Institutionalized racism manifests itself both in material
conditions (such as differential access to quality education, sound housing, gainful
employment, appropriate medical facilities, and a clean environment), and in access to power
(including differential access to information, resources, and voice).
The association between socioeconomic status and race in the United States has its origins in
discrete historical events but persists because of contemporary structural factors that
perpetuate those historical injustices. In other words, it is because of institutionalized racism
that there is an association between socioeconomic status and race in this country. Pathways
through which institutionalized racism impacts outcomes include socioeconomic status and
access to services.
44
Personally mediated racism is prejudice (differential assumptions about the abilities,
motives, and intents of others by race), and discrimination (differential actions toward others
by race). This is what most people think of when they hear the word, racism. Personally
mediated racism can be intentional as well as unintentional, and it includes acts of
commission as well as acts of omission. It manifests as lack of respect, suspicion,
devaluation, scapegoating, and dehumanization. Pathways through which personally
mediated racism impacts well-being include the stresses of everyday racism and differential
treatment within the service delivery system.
Internalized racism is acceptance by members of the stigmatized races of negative messages
about their own abilities and intrinsic worth. It involves accepting limitations to one’s own
full humanity, including one’s spectrum of dreams, one’s right to self-determination, and
one’s range of allowable self-expression. It manifests as an embracing of “whiteness,” selfdevaluation, and resignation, helplessness, and hopelessness. Pathways through which
internalized racism impacts well-being include fratricide and adoption of risky behaviors.
Slide 41
Remember Erickson’s Stages of Development?
• School Age (7-10 Years) Psychosocial Crisis: Industry vs. Inferiority
• Adolescence (10-17 Years) Psychosocial Crisis: Identity vs. Role Confusion
• Young Adulthood (18-40 years) Psychosocial Crisis: Intimacy vs. Isolation

Q. How do you believe a youth of color’s sense of power, competence, usefulness, and
belonging might be impacted by structural racism (institutionalized, personally mediated and
internalized racism)?
A. “It impedes healthy adolescent development, and limits young people’s exposure to
educational, employment and social opportunities and diminishes teens’ ability to avoid risky
behavior and lifestyles.”
Industry - Like all youth, young people of color need to prepare for career and employment.
Structural racism can impede youth’s industry formation by: 1) reducing the ability to form
positive identities around education, work and career or severing/diminishing those
psychological connections; and 2) by limiting connections to academic, work and career
opportunities. Discrimination and bias in school create an unhealthy environment that turns
young people of color away from school by decreasing opportunities for meaningful
engagement and disproportionately implementing negative disciplinary actions, such as
suspension.
Identity formation - positive identify, including racial/ethnic identity is protective for the
emotional and psychological well-being of teens of color. Structural racism contributes to a
negative self-perception and negative perception of one’s racial/ethnic group, which starts
often at an early age. Mass media can perpetuate stereotypes and promote negative images
of youth of color. A limited sense of self and self-worth can heighten depression and
diminish emotional health of minority youth.
45
Intimacy - Structural racism can impede young people’s ability to trust and form trusting
relationships. Residential segregation, one manifestation of structural racism, often leads to
mistrust and false perceptions of others, as groups who live far apart tend to interact less with
each other and are more likely to draw conclusions about the values and traits of others from
stereotypes and hearsay.
Structural racism contributes to unhealthy behavior and lifestyles. Studies suggest that
structural racism heightens the psychological and emotional conflict experienced by youth of
color as part of adolescence. This propels teens of color into unhealthy psychological and
emotional responses.
(CARTA, Inc. 2006)
46
LUNCH BREAK
Slide 42
Time: 60 minutes
Facilitator Instructions:
One thing we must face is that it is time for lunch.
Participants take a break.
47
MESSAGES
Time: 30 minutes
Facilitator Instructions:

Exercise: Messages
Messages get delivered in writing, through speech, or encoded as signals or underlying
assumptions, themes, or ideas. Over a lifetime, we receive millions of messages – both
subtle and explicit, positive and negative, helpful and harmful – from influences,
including media, government and society; school, family, peers, community,
neighborhood; and group membership.
These messages play a key role in the processes of acculturation and socialization:
government policies, media stereotypes, prevalent societal values and beliefs, institutional
racism, prejudice, and discrimination all strongly affect individual identity.
Slide 43
(Refer to page 9 of handouts) These four questions have to do with ethnicity. As we
talked about earlier, culture is much more than ethnicity, but we'll use ethnicity in this
exercise for the purpose of illustration. Respond to items 1 - 4 with brief answers. Then
discuss your answers with others in your small group.
1. Messages I got growing up from my mother about being a member of an ethnic
group.
2. Messages I got from my father about being a member of an ethnic group.
3. Messages I got growing up from my extended family about socializing with or
belonging to the dominant group or community.
4. Messages I got from my family about surviving in life as an ethnic person.
Remember that some of these messages may be explicit, while others may be implicit.
After sharing your answers, discuss the implications of your acculturation process for
becoming an ethnically and culturally competent worker.
Debrief: Discussions about culture can often become highly charged because of the unique
histories everyone brings to the discussion. But the fact that the discussion can be difficult
means that it is all the more important to have it. In order to work effectively in a diverse
environment, workers have to find opportunities to talk about cultural components in their
cases. Workers have to find a forum to address these issues, either in case conferences, with
their supervisor, or with co-workers they trust.
Its important to understand the impact of these messages, both those we receive as well as
those we convey. We should also learn how to differentiate between supportive messages
and ones that hinder our racial and ethnic identity development.
48
Proactive messages highlight cultural history and individual talents; encourage success based
on individual abilities and traditional cultural strengths.
Protective messages remind and prepare youth to face hostility and racism in the
mainstream.
49
THE INFLUENCE OF CULTURE ON THE FAMILY
Time: 5 minutes
Facilitator Instructions:

When gathering information on clients, it's important to filter this information through the
client's culture in order to get an accurate picture. It helps you to get a picture of how the
client interacts with the world around them.
It's also important, though for workers to realize that they are filtering the information about
clients through their own cultural beliefs about families and family life.
Slide 44

(Refer to page 10 of the handouts) By reflecting on his or her answers to the following
questions, the worker can get a clearer understanding about how his or her views of family
may differ from their clients' views.
Structure, Roles, Responsibilities
 What were the roles and responsibilities of the female parent or caretaker?
 How were those roles and responsibilities different from the roles and responsibilities of
the male parent or caretaker?
 What were the roles and responsibilities of children when you grew up?
Setting Limits
 Who was responsible for disciplining children?
 How was discipline delivered?
 How were anger, frustration and other feelings expressed between members of the
household?
Symbolism
 Around what situations were celebrations held?
 What were the bases of celebration?
 How were celebrations held?
 Were there any specific symbols that were used in your household when you were
growing up? What were those symbols, and what did they mean?
50
KNOWING WHO YOU ARE
Time: 34 minutes
Slide 45
Tips for presenting this training activity:
Review the video before the training so that you are prepared to facilitate a discussion
about the content with trainees. (Note: if this activity was used in Fundamentals of Child
Welfare Practice, another activity from Appendix A, My Racial and Ethnic Identity, may be
substituted here.)
Facilitator Instructions:
Show the video: Knowing Who You Are: Helping youth in care develop their racial and
ethnic identity.
Child welfare workers can integrate racial and ethnic identity development work into the
following day to day practices:
 Making case planning decisions;
 Determining placements;
 Making referrals to service providers.
As child welfare workers support youth in developing their racial and ethnic identity, a
critical part of the work includes assessing all youth as to their stage of racial and ethnic
identity development and providing services to assist in this area of development.
Whether we’re aware of it or not, we’ve all been on a journey around racial and ethnic
identity.

Discussion Questions:
1) What are your overall impressions of the concepts brought up in the video regarding racial
and ethnic identity?
2) What are the top two or three points highlighted by the film that you would want to
address in your day-to-day practice or within your organization?
3) Does the film raise any concerns for you about working with youth around these issues? If
so, please describe them.
4) How can you further integrate racial and ethnic identity work with youth into your day-today practice or within your organization?
Direct participants to page 17 of the handouts. Suggest that they write and reflect on
responses to the questions there. Additionally, refer participants to page 29 of the
handouts for suggestions for adoptive parents regarding assisting racial identity
development for transracially adopted children.
51
THE CULTURAL CONTEXT
Time: 10 minutes
Facilitator Instructions:

Refer to handout: Ten Aspects of Culture (Adapted from Fresno County Human Service
System New Employee Training Program, 2001)
Slide 46
Specific Cultural Factors that Impact Intervention and Communication:
Communication can occur only when the agendas of those in the communication process are
the same. When each person's status is mutually accepted, communication occurs.
Language:
The language the social worker uses in the interview can serve as a detriment and barrier to
understanding. The social worker shouldn't use technical jargon or terminology more
appropriate to members of the professional culture than to the minority person of color.
Language variations are markers of ethnic and cultural diversity. Language relates to thought
processes, and because languages vary within any one cultural group, it follows that speakers
of different languages will perceive and therefore construct reality differently. As the person
thinks, so the person acts. To learn the use of another's language is to enter into the world of
the other. The social worker must strive for the degree of understanding that can derive only
from information provided by a member of the contrasting cultural group.
Launching into data gathering that is focused on the presenting problem may well be
perceived as intrusive and disrespectful.
Slide 47
Words and phrases may have different meanings in different cultures. Here's an
example:
A worker asked a client if she would be willing to accompany the worker to a school
conference to plan for a child's special educational needs. The client answered, "I don't care."
In the worker's culture, "I don't care" is a polite way of saying you don't really want to do
something and is interpreted as a lack of commitment or an avoidance. The worker decided,
based upon her own interpretation of the message, that the client wasn't motivated, and she
dropped the subject.
In the client's culture, "I don't care" meant, no reason not to; it's fine with me." The client
didn't understand why the worker never followed through, and she decided the worker was
unreliable and didn't really care about her.
Non-verbal cues:
Looking a person in the eye can have many meanings: (Participants may brainstorm)
 It may communicate an interest in the other person, a desire to get to know them
52



It may communicate that one sees another person as an equal
In some cultures it is a challenge, and may communicate intent to fight another person for
position or status.
It may communicate disrespect or a lack of deference to someone in a position of
authority.
Avoiding eye contact can also have different meanings:
 It may communicate shyness or feeling uncomfortable
 It may indicate a desire to ignore someone, or avoid a relationship with him or her
 It may be a sign of deceit, of not being truthful
 It may be a sign of respect and deference in the presence of someone in an esteemed or
honored position
Calling Someone by His or Her First Name:
In some cultures, being on a first name basis with another person denotes friendliness, the
dropping of artificial barriers, permitting free and easy conversation, and equality. Using Mr.
or Mrs. may be interpreted as wanting to maintain distance.
In other cultures, the use of a first name when addressing a person is viewed as disrespectful
and poor mannered. It communicates that you do not hold the person in high regard. In some
cultures, to use first names may imply a degree of intimacy that is reserved for only a very
few relationships.
The best way to determine the most culturally appropriate way to address someone is to
simply ask him or her. Get into the habit of asking clients, foster parents, service providers,
and co-workers how they would prefer to be addressed.
Religion and/or Spiritual Beliefs:
Our view of the world is influenced by our belief systems. For example:

The client's religious faith taught her that the Lord would look after her, and all was in His
hands. Whatever happened, she needed only to trust in His wisdom.

The worker's culture stressed a value of self-reliance and independence. She had learned
that the only way to get ahead was to pull yourself up by your bootstraps, and to pursue a
path that you determine to be the best for you.

The worker interpreted the client's trust in her Lord as complacency, a lack of motivation,
avoidance of the issues, and a lack of interest in changing her life.

The client interpreted the worker's desire to teach her to help herself as pushy, intrusive,
shortsighted, and critical of her beliefs.
Because our cultures are such a part of our lives, we often take our culture for granted. This
makes it hard for us to see our own culture objectively. To be culturally competent, we have
to understand the role of culture in our own lives.
53
As people from different cultural groups take on the task of working together, we can
misunderstand each other, and react in ways that can be barriers to developing partnerships.
Oftentimes, we aren’t aware that culture is acting upon us. Sometimes, we are not even
aware that we have cultural values or assumptions that are different from others.
The following are six fundamental patterns of cultural differences – ways in which cultures,
as a whole, tend to vary from one another. Ask yourself how culture may be shaping your
own reactions, and try to see the world from others’ points of view.
Six Fundamental Patterns of Cultural Differences (Page 19 of handouts)
1. Different Communication Styles
The way people communicate varies widely between, and even within, cultures. One
aspect of communication style is language usage. Across cultures, some words and
phrases are used in different ways. For example, even in countries that share the
English language, the meaning of "yes" varies from "maybe, I'll consider it" to
"definitely so," with many shades in between.
Another major aspect of communication style is the degree of importance given to
non-verbal communication. Non-verbal communication includes not only facial
expressions and gestures; it also involves seating arrangements, personal distance, and
sense of time. In addition, different norms regarding the appropriate degree of
assertiveness in communicating can add to cultural misunderstandings. For instance,
some white Americans typically consider raised voices to be a sign that a fight has
begun, while some black, Jewish and Italian Americans often feel that an increase in
volume is a sign of an exciting conversation among friends. Thus, some white
Americans may react with greater alarm to a loud discussion than would members of
some American ethnic or non-white racial groups.
2. Different Attitudes Toward Conflict
Some cultures view conflict as a positive thing, while others view it as something to
be avoided. In the U.S., conflict is not usually desirable; but people often are
encouraged to deal directly with conflicts that do arise. In fact, face-to-face meetings
customarily are recommended as the way to work through whatever problems exist. In
contrast, in many Eastern countries, open conflict is experienced as embarrassing or
demeaning; as a rule, differences are best worked out quietly. A written exchange
might be the favored means to address the conflict.
3. Different Approaches to Completing Tasks
From culture to culture, there are different ways that people move toward completing
tasks. Some reasons include different access to resources, different judgments of the
rewards associated with task completion, different notions of time, and varied ideas
about how relationship-building and task-oriented work should go together.
54
When it comes to working together effectively on a task, cultures differ with respect
to the importance placed on establishing relationships early on in the collaboration. A
case in point, Asian and Hispanic cultures tend to attach more value to developing
relationships at the beginning of a shared project and more emphasis on task
completion toward the end as compared with European-Americans. EuropeanAmericans tend to focus immediately on the task at hand, and let relationships develop
as they work on the task. This does not mean that people from any one of these
cultural backgrounds are more or less committed to accomplishing the task, or value
relationships more or less; it means they may pursue them differently.
4. Different Decision-Making Styles
The roles individuals play in decision-making vary widely from culture to culture. For
example, in the U.S., decisions are frequently delegated -- that is, an official assigns
responsibility for a particular matter to a subordinate. In many Southern European and
Latin American countries, there is a strong value placed on holding decision-making
responsibilities oneself. When decisions are made by groups of people, majority rule
is a common approach in the U.S.; in Japan consensus is the preferred mode. Be aware
that individuals' expectations about their own roles in shaping a decision may be
influenced by their cultural frame of reference.
5. Different Attitudes Toward Disclosure
In some cultures, it is not appropriate to be frank about emotions, about the reasons
behind a conflict or a misunderstanding, or about personal information. Keep this in
mind when you are in a dialogue or when you are working with others. When you are
dealing with a conflict, be mindful that people may differ in what they feel
comfortable revealing. Questions that may seem natural to you -- What was the
conflict about? What was your role in the conflict? What was the sequence of events?
-- may seem intrusive to others. The variation among cultures in attitudes toward
disclosure is also something to consider before you conclude that you have an
accurate reading of the views, experiences, and goals of the people with whom you are
working.
6. Different Approaches to Knowing
Notable differences occur among cultural groups when it comes to epistemologies -that is, the ways people come to know things. European cultures tend to consider
information acquired through cognitive means, such as counting and measuring, more
valid than other ways of coming to know things. Compare that to African cultures'
preference for affective ways of knowing, including symbolic imagery and rhythm.
Asian cultures' epistemologies tend to emphasize the validity of knowledge gained
through striving toward transcendence. (Nichols, 1976) Recent popular works
demonstrate that our own society is paying more attention to previously overlooked
ways of knowing.2
You can see how different approaches to knowing could affect ways of analyzing a
community problem or finding ways to resolve it. Some members of your group may
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want to do library research to understand a shared problem better and identify possible
solutions. Others may prefer to visit places and people who have experienced
challenges like the ones you are facing, and touch, taste and listen to what has worked
elsewhere.
(DuPraw and Axner, 1997)
Consider giving as an additional handout, the Cultural Context Inventory &
Characteristic Sheet (PA Child Welfare Competency-Based Training and Certification
Program 543 Handouts #17 & 18)
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BASIC ETHNOGRAPHIC TECHNIQUES
Time: 24 minutes
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Facilitator Instructions:
Slide 48
In a traditional interview, the interviewer operates from the perspective that "I know what I
want to find out, so I’m setting the agenda for this interview" and "I know what is best for the
person I’m interviewing. Let me see if I can get her to accept my ideas." In contrast, the
professional operating from an ethnographic perspective thinks, "I don’t know much about
the parents’ point of view, so I need to encourage them to set the agenda" or "I don’t know
what the parents want for their child. Let’s see if I can thoroughly understand their ideas
about their child."
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Ethnographic interviews can be thought of as a series of friendly conversations in which the
clinician slowly introduces open-ended questions to assist the client or family member in
sharing their experiences. Introducing questions too quickly can turn interviews into formal
interrogations. Rapport will evaporate and informants may discontinue their cooperation.
Most clients will be unfamiliar with an ethnographic interview. Consequently, the interviewer
should begin by explaining the reason for the interview and the types of questions that will be
asked. The clinician seeks to discover what clients do, what they do not do, who and what
supports them to perform their best, and what compromises their best performance. This
information provides a basis for determining the focus of intervention and how the
intervention can best be implemented.
The ultimate goal of ethnographic interviewing is for clients to provide a vivid description of
their life experiences. To achieve this goal, one must ask the right kinds of questions in the
right kinds of ways.
The Right Questions: Ethnographic Questions
Ethnographic interviews employ descriptive and structural questions.
Refer trainees to the handouts pages 21 - 23 Descriptive Questions; Structural
Questions; and Social Dimensions.
Descriptive questions are broad and general and allow people to describe their experiences,
their daily activities, and objects and people in their lives. These descriptions provide the
interviewer with a general idea of how individuals see their world.
Structural questions are used to explore responses to descriptive questions. They are used to
understand how the client or parent organizes knowledge. Interviews begin with descriptive
questions. Typically, the interviewer begins with a grand tour ("Tell me about a typical day")
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or mini-tour questions ("Tell me about a typical mealtime" or "Tell me about a typical therapy
time").
Responses to the descriptive questions will enable the interviewer to discover what is
important to clients or their families. As interviewers listen to answers to descriptive
questions, they begin to hear words or issues repeated. These words or issues represent
important categories of knowledge. The interviewer wants to understand the relationships that
exist among these categories. Nine relationships can capture the majority of the relationships
that exist in people’s lives. For example, Sarah frequently mentioned being "overtaxed." The
interviewer then asked structural questions to explore Sarah’s concept of being overtaxed.
"What kinds of things do you do when you are feeling overtaxed?" "What are the reasons you
are overtaxed?" "What are ways to keep from being overtaxed?"
The strict inclusion, rationale, and means-ends questions tend to be used the most. As you
begin to do ethnographic interviews, these three types of structural questions are good ones to
learn first.
Strict-inclusion questions help you gather information on the categories a person is using to
organize information (e.g., kinds of memory problems Sarah experiences, kinds of activities
Jay wants to participate in).
Means-end questions lead to information on behaviors (e.g., ways Sarah deals with feelings of
isolation, ways Dora deals with Paul’s tantrums).
Rationale questions lead to information on causes of or reasons for the behavior (e.g., reasons
for Sarah’s feeling overtaxed, reasons that Jay rejected hearing aids as a child, causes of
Paul’s tantrums).
Slide 49
By conducting an ethnographic interview, the interviewer is attempting to gain a good
understanding of the social situations in which clients and their families exist and how they
perceive and understand those situations. Every social situation has nine dimensions that
include people involved, places used, individual acts, groups of acts that combine into
activities or routines, events, objects, goals, time, and feelings. Although these dimensions
can be discussed separately, in real life, the dimensions interact. People engage in acts,
activities, and events in places using objects associated with the activities, events, and
locations. The activities and events generally have a time sequence. People engage in them
for a reason—that is, they have goals for doing what they do, and they have feelings for what
they do, where they do it, and the people involved.
A complete understanding of a client’s or family’s world would involve investigation of all of
these areas. For purposes of assessment and intervention planning, however, not all of these
dimensions will be of equal importance to every person. Some dimensions will be more
important for some clients and families than others. For Sarah, the many people (children, ill
husband, husband’s ill mother) depending on her was a critical dimension that affected her
ability to function well.
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Information obtained from clients during the ethnographic interviewing can have a powerful
impact on devising intervention goals and strategies. It may often mean the difference
between successful and unsuccessful intervention.
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Refer trainees to the handout pg. 24: The Right Ways: General Question-Asking
Principles
The ways that questions are asked can either facilitate or disrupt the development of rapport
and an effective interview. The handout (“The Right Ways…”) presents general principles to
consider when asking questions.
Adapted from: Asking the Right Questions in the Right Ways: Strategies for Ethnographic Interviewing, by
Carol Westby, Angela Burda, and Zarin Mehta, American Speech-Language-Hearing Association, The ASHA
Leader Online, April 29, 2003.
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BREAK
Time: 10 minutes
Facilitator Instructions:
Participants take a break.
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PRACTICAL APPLICATION SCENARIO
Time: 45 minutes
Slide 50
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Facilitator Instructions:
Introduce this exercise by stating…
All people are influenced by their cultures, sometimes overtly, and sometimes in subtle ways.
People may or may not be aware of the impact of their cultures on themselves. Let's take a
look at some people and the child welfare workers who are working with them.
Divide the participants into small groups of 3-6 and assign each group a vignette. Ask
them to select one person to record their answers on the handout (refer participants to
the worksheet). Inform them that they will be reporting out on their group’s discussion.
Advise them for each scenario to consider their mandates of safety, permanency and
well-being. Give them about 20 minutes to discuss the vignette in their small groups.
Then bring them back to discuss as a large group and go over each of the scenarios. Ask
for a volunteer to summarize the case for the whole group. Ask what responses the
group came up with in response to the scenario. Facilitate input from all participants,
including those who did not have the scenario being discussed. Repeat for each scenario.
If time allows, and the participants have an interest, reveal the epilogue for each
scenario.
Scenario #1
A baby is born testing positive for cocaine. She has been placed on a CPS Hold at the
hospital because the mother, Marie, has had no prenatal care, is homeless and admits to using
crack cocaine every day of her pregnancy. The baby is Marie’s 7th child. All of her other
children have been removed from her custody, placed in foster care and/or have been adopted
by non-relatives. The father of the baby is unknown. Marie has made no preparations for the
baby except that a couple of weeks before delivery, she ran into an old friend, Clarice, from
her youth whom she knows from the neighborhood. Clarice lives down the street from the
“crack house” that Marie frequents. She sees Marie around the neighborhood from time to
time, the last time being a couple of months ago, but Marie did not mention she was pregnant,
and Clarice says that Marie was not obviously showing. When Marie told Clarice that she’d
plan to give the baby up for adoption, Clarice said she would take the baby. Clarice gave her
phone number to Marie, who promised to call when she went into labor.
About 9 months earlier, Clarice had encountered Marie shortly after she was raped and
believes the baby may be a product of that encounter. Clarice wants to adopt the baby, and
although the notice is short, she says she is ready to take care of the baby immediately. She
has 2 of her own children, ages 8 and 12 years. Clarice says that “everyone knows I’ve
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always wanted another baby, I just never wanted to push…” Clarice is active to probation for
a minor charge but she says this charge could be dismissed next year if she stays out of
trouble.
Marie’s oldest child, Sarah, is 19 and has a 3 year old child of her own, and has only recently
emancipated from the foster care system. Sarah has lived most of her life with her maternal
grandmother. They continue to reside in this home but the grandmother is in frail health. She
is frustrated that she has lost track of some of her siblings who have been adopted. She had
maintained contact with thereof her siblings, who live in three different families around the
Bay Area.
Marie called Clarice when she was in labor to let her know the baby was coming. Marie
delivered the following day but left the hospital, against medical advice, before Clarice was
able to get there. When Clarice arrived, she was unable to see the baby because she is not a
relative. Besides Sarah and the maternal grandmother, all other relatives are drug involved or
incarcerated. Sarah says that she wants to adopt the baby, but agrees with Clarice taking the
baby.
Questions:
Where should the baby live?
Should the baby be sent back to Marie, or should the baby be placed in an alternate permanent
home? In the latter case, should it be via adoption, legal guardianship, or long-term foster
placement? How will the interest of the child be best served?
What does the baby need – physically, emotionally, developmentally?
The baby was positive for drugs at birth. What effect may this have on physiological and
psychological development?
What might be Clarice’s motivation for becoming a foster parent?
How might her service needs be different than those of a licensed county foster parent with no
previous relationship to the family? What would be the advantages for the baby of placement
with Clarice? What might be the disadvantages of such a placement?
What cultural factors might be relevant to your work with this family?
What might be some ways to work with this client so that the cultural issues are an integral
part of the solutions and strategies? Consider how you might validate the cultural norms and
practices. Consider the relevant laws, regulations and policies, as well as any social and
historical realities of oppression, poverty, experiences of families, needed resources, etc.
Epilogue:
The child welfare staff found Clarice to be a very impressive individual that was wellconnected within her community. She is the kind of person who knows all the professionals,
pastors, real estate brokers, mortgage brokers, etc. She also knows all of the “crack heads…
the good ones and the bad ones” (her words). She was the kind of person who would not
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walk past you on the street without greeting you. If she saw you slumped over she would
make sure you were okay. She provides informal respite to a couple of special needs children
in the community. She turns out to be a good ally because she is the kind of person who tells
it like it is and can go places child welfare workers can’t safely go - find people who don’t
necessarily want to be found. The child welfare staff obtained a waiver for her criminal
history. They sought placement with Clarice to pursue legal guardianship (since her criminal
history would preclude her from being able to pass an adoptive home study in the near future
- the mother will not receive reunification services so a permanent home is urgent). In so
doing, the child remains connected to his community, some of his siblings, and he has a safe
place to live. If his mother ever gets clean, she may be able to develop a relationship with
him but in the meantime, he will have a permanent home. Clarice hopes to pursue adoption
later on.
Scenario #2
Deandre is a 16 year-old youth who has been placed at a group home specializing in working
with the LGBTQ population for the past 7 months. He was removed from his parents (who
are divorced) because neither was willing to provide a home for him any longer. His mother
presents as cold and distant toward him and complains that he has been “too reliant on me for
the past 16 years… and its time for him to take care of himself”. As such, she has not
engaged in her reunification case plan but will allow him to visit from time to time.
Deandre’s father has had no contact with Deandre for over 2 years and is not involved in his
case plan either. There are no known relatives willing to have him placed in their home.
In the time that Deandre has been placed at his group home, he has had several incidences
involving alcohol and drugs. On two occasions he returned to the group home drunk or under
the influence of marijuana. On another occasion he brought marijuana to the group home and
was caught smoking it with another resident around the corner from the facility. As a result
of each of these incidences he has received two 7-day notices, because the group home
director says they “don’t deal with drug and alcohol issues”. Both notices were subsequently
rescinded after discussing the matter and developing a plan of action to address some of the
issues, which included outpatient treatment. A month has passed since the last 7-day notice
was rescinded. Since that time, Deandre as been expelled from his LGBTQ charter school
for being drunk on campus and bringing alcohol to school to share with others. Deandre has
been reluctant to return to traditional high school because at his last high school, he was
beaten up for being an openly gay youth.
There are a few outpatient treatment programs available, but all require a high level of
commitment and involvement from the family (or caregiver). The child welfare worker is
concerned that a change of placement may be necessary, however, there is no current notice
being given for his removal.
Deandre alleges that his child welfare worker is racist and homophobic. He says his child
welfare worker only wants to move him because all of the staff and residents at the group
home are of a different ethnicity and the child welfare worker wants more of an ethnic match.
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Deandre says that it is important for him to be in an environment that is accepting of his
identity.
Questions:
To what degree should Deandre be involved in identifying an appropriate placement?
Consider what strengths are present and how you might engage the client in shared decisionmaking. Consider how you might support enhanced self-confidence, courage and the will to
act. What might be some ways to work with this client so that the cultural issues are an
integral part of the solutions and strategies?
Should LGBT youth routinely be placed in congregate care specializing in LGBT
youth?
Consider how you might validate the cultural norms and practices. Consider the relevant
laws, regulations and policies, as well as any social and historical realities of oppression,
poverty, experiences of families, needed resources, etc.
What might be the cultural issues/dynamics of this situation?
Consider how you might mitigate institutional bias, support self esteem, and encourage the
client’s belief in their ability to succeed.
How would you explore this to find out more?
Consider how you might build a positive relationship, help the client to develop effective
skills, and develop a successful intervention.
Epilogue:
With much hesitation, agency staff agreed to leave Deandre in his group home. The group
home staff changed their stance on their willingness to deal with drug and alcohol issues and
his case manager agreed to be his primary person in outpatient treatment. Additionally,
therapy was sought to assist Deandre with the grieving/acceptance process since his
relationship with his parents is not going to provide the nurturance he so desperately craves.
Scenario #3
Esperanza is 15 years old and has been placed in the same foster home for more than 5 years.
Esperanza is Mexican and although she speaks English fluently, Spanish is her first language.
Her foster parents, David and Michelle, are African American ministers, whom Esperanza
calls “Dad” and “Mom”. She has not had any contact with her birth family for many years.
Esperanza recently disclosed to her foster mother that she’d had unprotected sex and was
concerned that she might be pregnant. Other concerns about Esperanza include cutting class
and associating with gang members. She has participated in therapy for the last 3 years and
has engaged well in the sessions. Her therapist believes, “her association with gangs is her
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way of connecting with Mexican culture”.
Recently, the foster parents enrolled Esperanza in Quinciñera classes. A Quinceaños is an
important rite of passage and involves months of practice, a large party, and expensive dress
and can cost many hundreds, if not thousands of dollars. David and Michelle knew the
potential costs but enrolled her anyway. However, they found out Esperanza had been cutting
classes again so they took her out of Quinciñera classes as punishment. Their reasoning was
that if she doesn’t go to class all day during school hours, “why should we let her go to these
extra curricular activities?”
Despite her close bond with David and Michelle, Esperanza has asked to be moved to a
Latino home where she can be closer to her native language and culture. Her therapist
supports this move. David and Michelle do not want her to leave their home.
Questions:
How are the cultural dynamics and developmental needs of the youth impacting one
another?
Consider how you might validate the cultural norms and practices. Consider the relevant
experiences of families, needed resources, etc.
How might the cultural experience of the foster parents, the therapist and the worker
influence how each of them views the situation?
Consider the significance of the Quinciñera classes, the association with gangs, the cutting
classes, and the sexual activity.
What are the client’s immediate needs and how might you work with this client so that
the cultural issues are an integral part of the solutions and strategies?
Consider what strengths are present and how you might engage the client in shared decisionmaking. Consider how you might support enhanced self-confidence, courage and the will to
act. How might you motivate the client?
Epilogue:
There were facts deliberately left out of this scenario because as it was written, the dynamics
mirrors the dilemma’s that persisted with the placement for the entirety of the placement. The
youth was placed in a foster family agency (FFA) home just before the Department of
Children and Family Services ceased making any further placements in this foster family
agency. While child welfare staff would not disrupt the placement of a youth who was stable,
they would no longer allow any further placements in the agency, due some highly
questionable practices on the part of that FFA. The child welfare worker has been concerned
about the placement for several years but has never moved the youth because the youth
always wanted to stay. Esperanza had been in other placements previously and had been
abused or otherwise mistreated in at least 2 of them. For her, this placement was manageable
because she felt she was treated as one of the family, even if that was not to the standards or
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expectations of the foster care system. A request to find a new foster home was made anyway
because on the night that Esperanza told Michelle she feared she was pregnant, Michelle
became angry and said many vulgar and demeaning things to her. The tirade lasted several
hours and finally Esperanza went to bed. She had only been asleep a short while when she
was awakened in the middle of the night and berated further. Esperanza told her therapist
about this incident, who in turn reported this to the child welfare worker. A Community Care
Licensing investigation was also initiated. A move was inevitable at this point, even if the
youth hadn’t been ready. Michelle initially denied the incident ever occurred but when
confronted by the youth about it in a Team Decision Making meeting, Michelle did not
dispute the details. The FFA social worker agreed that it was probably time for Esperanza to
move on, although care would be taken to find the right placement since there was no 7-day
notice.
Scenario #4
A baby is born positive for meth-ampethimines and vicodin (which has not been prescribed)
and is on CPS hold at the hospital. This is the parents, Michael and Ashley’s first baby. They
currently live with Ashley’s mother, Carol, who is a middle class professional who works full
time. Carol has plenty of room in her home, in an affluent area, to accommodate the parents
and new baby until they get their own place. Both parents are currently unemployed.
Carol has lived in California for several years. Michael and Ashley, who are both Caucasian,
recently relocated to California from Kentucky, to leave behind a troubled life. They have
lived here since the Ashley was 12 weeks pregnant. Ashley says that in Kentucky her
OBGYN prescribed her an experimental drug that was an alternative to methadone. She paid
for the drug out of pocket because Medicaid did not cover the medication. Upon her arrival
in California, she immediately found another OBGYN to resume her prenatal care and was
regular with that care.
About a month before the baby was born, Ashley ran out of her supply of the medication.
She asked her OBGYN for a refill but she would not renew the prescription. In fact, the
doctor recommends against taking this medication while pregnant. A week later, Ashley
reports that she started to feel “drug sick” which ultimately led to her relapse. She said that
she only used twice and that the last time she used was 7 days before delivery. She says she
has otherwise not used any drugs at all since she learned she was pregnant.
Michael has been present for much of the interviews but presented as cagey and evasive for
most of his contact with the social worker. However, now he is somewhat more forthcoming.
Both parents have criminal history in Kentucky. Ashley reports that her history involves drug
possession charges but she has never been in jail for more than a couple of days. Michael
admits that his criminal history is more serious because it dates back to when he was a
juvenile and involves a violent crime. He says that he had a lengthy incarceration as a
juvenile but has not been in trouble since being released. Our agency has not gotten a call
back from authorities in Kentucky to confirm these reports. He says that he has put that
behind him and is currently clean. He says that he last used several months ago.
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Carol reports that the parents were doing much better these days. Carol hosted a baby shower
for them a couple of weeks ago so the parents have plenty of supplies.
Questions:
What might be the cultural issues/dynamics of this situation and what effect might they
have on the client?
Consider the impact of social and economic class. Consider the relevant laws, regulations
and policies, as well as any social and historical realities of oppression, poverty, experiences
of families, needed resources, etc.
What might be some of the pros and cons of including kin (such as Carol) in your work
with this family?
Consider confidentiality, relevant regulation and law regarding placement, funding and
resources.
What might be some ways to work with this client so that the cultural issues are an
integral part of the solutions and strategies?
Consider what strengths are present and how you might engage the client in shared decisionmaking. Consider how you might support enhanced self-confidence, courage and the will to
act. How might you motivate the client?
Epilogue:
Until more information could be learned, the baby remained in protective custody and was
discharged to a foster home. Obviously, Ashley and Michael were not being completely
honest. Although they both vowed to get into outpatient treatment immediately the following
day, they failed to follow through and had a variety of excuses as to why they could not drug
test. Despite Carol’s generosity toward the parents, neither Ashley nor Michael disclosed to
her they were both still abusing prescription drugs (that they bought on the street) and that
they were selling drugs. Michael’s criminal history included convictions as a juvenile for
aggravated assault, assault with a deadly weapon and strong arm robbery. Also, contrary to
his report, he had been arrested a couple times for possession after his incarceration prior to
moving to California. Carol had been unaware of these activities and she asked them to
leave her house so that she could get the baby placed with her. The parents moved into a
motel but this plan was extremely tenuous since the parents had no clear form of income.
Carol was assessed for placement but placement was delayed in order to insure that she would
maintain the appropriate boundaries with the parents.
Scenario #5
Nahit is a 15 year old girl originally from Afghanistan. She has been 5150’d for threatening
to commit suicide. She is also pregnant by her 21 year old boyfriend from a Pakistani family.
He appears to be ambivalent about has relationship with Nahit and has threatened to break up
with her in the past. Nahit tried to keep the pregnancy a secret from her parents but, now that
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she is 20 weeks along, she has found it too difficult to conceal.
Nahit says that she wants to kill herself because she wants to keep and raise her baby but her
parents want her to give the baby up for adoption since it is too late to have an abortion. She
says her parents have threatened to send her back to Afghanistan where she says, in her
culture women and girls are stoned to death for having sex out of wedlock.
Nahit’s parents believe that if she keeps the baby, she will bring shame to the family. They
want the pregnancy to remain a secret to send her to live with relatives until she delivers the
baby and the baby has been placed for adoption. They dismiss her assertion about women
being stoned to death. They say that is an outdated custom sometimes still practiced in rural
areas but they are from the city. The parents complain that Nahit is “obsessed” with this
boyfriend, whose relationship with their daughter they were unaware of until they learned she
was pregnant. They do not feel her boyfriend is good for her.
The hospital staff is also concerned about Nahit’s relationship with her boyfriend as well as
her general reality testing. They feel that in addition to her treatment for acute suicidality, the
possibility of Nahit suffering from psychosis and delusions must be further assessed.
The father speaks very little English, but says that he does not need a Farsi interpreter because
he wants to keep this a private family matter. They say that there is a large Afghan
community in the county but it is very tight-knit and they do not want anything about this to
get out. He says, through his wife, that any interpretation that is needed can be provided by
the mother. Because of the massive implications of a child protective services investigation
and the potential for legal action, the CWW has requested the assistance of a Farsi interpreter
anyway. Upon her arrival, the parents immediately became upset and again refused her
services. Coincidentally, the parents knew the interpreter personally and were embarrassed
that she had been called against their wishes.
Questions:
How might language impact how services are to be delivered in this situation?
What issues need to be considered in deciding upon whether to use an interpreter? Consider
what strengths are present and how you might engage the client in shared decision-making.
Consider the relevant laws, regulations and policies, as well as any social and historical
realities, experiences of families, etc.
How might the youth’s mental health issues impact how services are to be delivered in
this situation?
Consider what strengths are present and how you might engage the client in shared decisionmaking. Consider how you might support enhanced self-confidence, courage and the will to
act.
What are the child’s placement needs, if any? How would you weigh the parents’ desire
to send Nahit to live with relatives with Nahit’s concerns?
The youth has expressed a concern for her safety, should she be placed with relatives. How
would you explore this to find out more? What are the relevant laws, regulations and policies
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in relation to placement with relatives?
Epilogue:
The mother suggested that the child welfare staff convince Nahit’s boyfriend to marry her. It
is suspected that if this happens, Nahit will move in with this other family and her parents
could disown her. The most recent reports were that her boyfriend stopped taking her calls so
this did not seem like a viable option. Nahit refused to return home. She was placed in foster
care on discharge from the hospital and is receiving outpatient mental health services. The
parents never came to any of the court hearings or made any further efforts to reunify with
their daughter.
Scenario #6
Sheila is a 16 year-old, first generation Chinese American. She lives with her 19 year-old
brother, Allan, and her parents Chao and Lu. Chao and Lu immigrated from a rural area in
China to the United States with Allan when he was 2 years old. Despite the fact that the
parents received very little formal education, they were able to start a family business and
they own a store where their children worked after school.
Two years ago, Sheila disclosed to her parents that her brother had been coming into her
room at night and molesting her. Her parents had a talk with Allan and told him to stop,
which he promised to do. About a year later, Sheila told her mother that Allan had stopped
for a time but then started molesting her again. This made her feel very uncomfortable
around Allan. Chao and Lu once again had a talk with Allan and told him that he would be
required to work at the store more hours a day. They also gave Sheila the option to not work
in the store any further so that they would spend less time together and so she would not feel
so uncomfortable. Chao and Lu also said they tried to keep “a close eye” on Allan. Sheila is
still not comfortable at home but does not want to be placed in foster care. She just wants her
brother to stop molesting her.
When asked, through a certified interpreter, if they had ever sought treatment or therapy for
their children, they said that they didn’t understand. The interpreter explained that the parents
didn’t appear to have any concept of “therapy”, “mental health” or what a psychologist might
do. When asked if they had someone in their community from whom they sought spiritual
advice they said they don’t practice any religion. They were asked hypothetically, if they
were living in their home village, how they would handle a family crisis like this and whose
counsel would they seek. They said that in their culture, they would never speak of this.
When asked if there was a relative with whom their son could live, where no other children
would be placed at risk, Chao and Lu said that they had a cousin who lived in the area, but the
rest of their family was in China. Lu added that she still didn’t understand why Allan had to
leave the home since he was not yet married.
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Questions:
What might be the cultural issues/dynamics of this situation?
Consider how you might mitigate institutional bias, support self esteem, and encourage the
client’s belief in their ability to succeed.
What effect do the cultural issues/dynamics have on the client?
Consider how you might validate the cultural norms and practices. Consider the relevant
laws, regulations and policies, as well as any social and historical realities of oppression,
poverty, experiences of families, needed resources, etc.
How would you explore this to find out more?
Consider how you might build a positive relationship, help the client to develop effective
skills, and develop a successful intervention.
What might be some ways to work with this client so that the cultural issues are an
integral part of the solutions and strategies?
Consider what strengths are present and how you might engage the client in shared decisionmaking. Consider how you might support enhanced self-confidence, courage and the will to
act. How might you motivate the client?
Epilogue:
Because the parents believed Sheila and tried to protect her in the best way they knew how,
every effort was made to prevent Sheila from entering foster care. In the parents’ tradition,
Allan would have been expected to live at home while he attended college. For Sheila’s
safety, however, Allen could not remain in the family home. Although the parents didn’t
fully understand it, they agreed to follow the child welfare worker’s recommendations, which
were to have Allan move out, into the cousin’s home, and enter sex offender treatment.
Sheila did not want to deepen her embarrassment at having the reason for Allen’s move
revealed to their mutual friends. So, with a great deal of input from Sheila, much effort was
made to make the change of living arrangements look as normal as possible. Allan moved for
a brief time into the cousin’s home and then, at the start of school, into his own housing near
his college campus. The family was referred to the local Asian mental health clinic for family
counseling. Sheila was referred to individual counseling as well. The family was provided
Informal Family Maintenance services for six months.
Scenarios created by Brittany Walker Pettigrew, 2008
70
UNDERSTANDING PERSONAL BIASES
THE LADDER OF INFERENCE
Time: 15 minutes
Facilitator Instructions:
Refer to page 18 of the handouts.
Show the diagram of the ladder of influence, first introduced in the Values and Ethics
module, and ask for a volunteer to explain the ladder of inference:
The ladder of inference, originally developed by Chris Argyris, (Senge, 1994; Bellinger 2004)
is a model that describes our mental process of observing situations, drawing conclusions and
taking action.







The diagram shows that we begin with real data, the kind that would be captured by a
video camera that didn't lie.
We then choose as a set of selected data that we pay attention to.
To this selected data we affix meaning,
Develop assumptions,
Come to conclusions,
And finally develop attitudes & beliefs.
Attitudes & Beliefs then form the basis of our actions or behaviors
Our actions, in turn, create additional real data & experience, so this structure is, by nature,
reinforcing.
But note that it is our Attitudes & Beliefs that influence the Selected Data & Experience we
pay attention to.
As our attitudes & beliefs influence the selected data & experience we pay attention to, they
essentially establish an internal reinforcing loop which short circuits reality. The tendency is
to select data to pay attention to which supports our attitudes & beliefs. (As our attitudes and
beliefs become more and more rigid, the selected data & experience we are willing to pay
attention to will become a smaller and smaller portion of reality.)
So, when we say, “the fact is…” what we are actually saying is the fact, as I understand it
based upon my data selection process, cultural and personal background, judgments, beliefs
and assumptions. Because of the important decisions we make, it is important for us to
understand our ladder of inference; for us to understand the steps (thinking) in between the
data (i.e., family situation, client’s behavior) and the actions we take based on that data.
We are so skilled at thinking that we jump up the ladder without knowing it. Consequently,
we will:
 Register some data and ignore other data;
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


Impose our own interpretations on these data and draw conclusions on them;
Lose sight of how we do this because we don’t think about our thinking;
So, our conclusions feel so obvious to us that we see no need to retrace the steps we
took from the data we selected to the conclusions we reached.
The situations we are in, our assumptions, and our values guide how we jump up the ladder.
 Our models of how the world works (i.e., what is a good family and/or a good person)
and our range of actions influence the data we select, the interpretations we make, and
our conclusions about clients’ behavior.
 Our conclusions lead us to act in ways that produce results that usually reinforce our
interpretations and assumptions. So, we are usually able to confirm and justify our
beliefs (model of thinking).
Our skill at making conclusions and taking action is essential and it is also a limitation in our
work.
 If we deconstructed (understood how we took the action we did) each action we took,
we’d feel stifled and impaired.
 When we use supervision to deconstruct decisions we are more likely to create more
effective solutions that take the client’s cultural and personal values into consideration
too.

Slide 51
Present a mini-lecture on…
How to use the ladder of inference as a tool for examining your personal biases:
“We must be willing to ask ourselves through what lens or filter are we making our
decisions? What criteria are we using to judge the actions of our youth in care that is
conscious and institutionally sanctioned vs. the criteria that is less conscious and needs to be
brought to the surface.”
-Deputy Commissioner Joyce Burrell
March 25, 2008
Race and Ethnicity: Path Through the Juvenile Justice System
NYS Office of Children & Family Services
Effective Strategies to Reduce Disproportionate Contact of African American Youth in the Juvenile
Justice System
JMATE Conference March 25, 2008 Grand Hyatt Hotel, Washington, DC
During supervision, you can debrief an interaction with your supervisor, using each rung of
the ladder of inference as a tool to help you to understand how you reached a conclusion and
recommended action based on that conclusion. This may help to make explicit the implicit
biases embedded in our decision-making.
Slide 52
1. Select Data (first rung of the ladder)
During this first stage you and your supervisor identify what data you selected from the
situation you observed.
Things to consider in consultation with your supervisor:
 What data did you observe?
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




What did you pay attention to and report?
How did you decide to pay attention to this data?
What did others observe and report?
What did the client observe and report?
What data is missing? (from the perspective of the client, another worker, or the
supervisor).
2. Interpret Data (second rung of the ladder)
Things to discuss with your supervisor:
 What are your values about what you observed?
 What do you believe about these behaviors?
Questions to help you think beyond your biases:
 What are the client’s values about this situation?
 What are the organization’s values about this situation?
 What other values might be considered in this situation?
 What are the supervisor’s values about this situation?
 What do you think of these other values?
Slide 53
3. Draw conclusions (third rung of the ladder)
During the third stage, you’re working with your supervisor to understand how the selected
data and the interpretation of that data led you to your conclusions about the situation.
Things to consider in consultation with your supervisor:
 What data did you use to draw your conclusions?
 What values did you use to draw your conclusions?
 How do your conclusions reflect your values?
Questions to help you think beyond your biases:
 What conclusions might the client, supervisor, or organization have about the
situation?
 How do you know this? What tells you this?
4. Take Action (the final rung of the ladder)
Connect all the dots.
Things to consider in consultation with your supervisor:
 What conclusions support your action?
 Which of your values are reflected in your action?
 What values did you use to take this action?
Questions that help you think beyond your biases:
 What actions might the client, supervisor, or organization take in this situation?
 How do you know this? What tells you this?
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After completing the ladder of inference with your supervisor, consider the following:
 What have you learned about how your biases/values guide the conclusions you
make?

(Adapted from Infusing Fairness and Equity Into Child Welfare Training, Matthew R. Mock, Ph.D.)

Ask the participants whether any of them have engaged with supervisors in this level of
review of their work with children or their families.
Note that they may have, particularly if they have utilized process recordings in
supervision.
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KNOWLEDGE: The Foundation of Cultural Competence
Time: 5 minutes
Slide 54
Facilitator Instructions:

The education of every social worker should include material related to the varieties of
cultures in the United States.
Tacit knowledge is knowledge understood but not stated. You may have intuitions and
feelings as a result of earlier information-gathering efforts such as formal learning or previous
work experiences. Recognizing this, the culturally competent social worker is cautious about
transferring what has been learned from one person to the case of another person.
The worker must view the person as an individual and not as a standard example of a
category.

Direct participants to the information on specific cultures contained in the tools section
of the participant handouts, pages 41 - 49.
It is not possible to present an exhaustive list of customs. Remember, however, that there are some
variables that you can look for and recognize in working with diverse families. These include:
Concept of Time: In some cultures, arriving too early or right on time is disrespectful.
Eye Contact: In some cultures, it is not respectful to look directly into another person’s eyes. Others
see it as a sign of personal integrity.
Expressing Emotions: Some cultures condone public expression of nearly all emotions; some
cultures accept displays of extremely strong emotions; others reserve expression of strong emotions to
times when the person is alone.
Self Disclosure: Some cultures find self disclosure uncomfortable. Some oppressed groups have
learned that self disclosure can be dangerous. Members of dominant social groups may seem to be
more open and friendly.
Role and Discipline of children: In subsistence economies, children may be seen to be extra workers
who enable a family to survive. Parents with this kind of history will treat children quite differently
than in families where children provide meaning in the lives of families who have an excess of
resources. Corporal punishment is seen as good and necessary in some cultures, whereas others see
physical violence of any kind as abhorrent, especially among family members.
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WORKING ACROSS CULTURE
Time: 5 minutes
Facilitator Instructions:


Have Participants read the following handout (pages 32 – 33):
HANDOUT: Tips for Working with Families Across Culture

Accept that cultural differences exist and have an impact on service delivery.

Learn from generalizations about other cultures, but don't use those generalizations to
stereotype, "write off," or oversimplify your ideas about another person. The best use
of a generalization is to add it to your storehouse of knowledge so that you better
understand and appreciate other interesting, multi-faceted human beings.

Don’t be afraid to admit your lack of knowledge about someone else’s culture. Ask
about a cultural practice’s history and meaning if unfamiliar with it.

Practice, practice, practice. That's the first rule, because it's in the doing that we
actually get better at cross-cultural communication.

Don't assume that there is one right way (yours!) to communicate. Keep questioning
your assumptions about the "right way" to communicate. For example, think about
your body language; postures that indicate receptivity in one culture might indicate
aggressiveness in another.

Don't assume that breakdowns in communication occur because other people are on
the wrong track. Search for ways to make the communication work, rather than
searching for who should receive the blame for the breakdown.

Always have translators for families who do not speak English: do not use children or
another family member.

Listen actively and empathetically. Try to put yourself in the other person's shoes.
Especially when another person's perceptions or ideas are very different from your
own, you might need to operate at the edge of your own comfort zone.

Treat all families with dignity and respect.

Respect others' choices about whether to engage in communication with you. Honor
their opinions about what is going on.

Stop, suspend judgment, and try to look at the situation as an outsider.

Be prepared for a discussion of the past. Use this as an opportunity to develop an
understanding from "the other's" point of view, rather than getting defensive or
impatient. Acknowledge historical events that have taken place. Be open to learning
more about them. Honest acknowledgment of the mistreatment and oppression that
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have taken place on the basis of cultural difference is vital for effective
communication.

Awareness of current power imbalances -- and an openness to hearing each other's
perceptions of those imbalances -- is also necessary for understanding each other and
working together.

Remember that cultural norms may not apply to the behavior of any particular
individual. We are all shaped by many, many factors -- our ethnic background, our
family, our education, our personalities -- and are more complicated than any cultural
norm could suggest. Check your interpretations if you are uncertain what is meant.

Take special care not to interpret culturally different parenting practices as bad or
wrong unless they are clearly harming the children.

Be mindful that religious practices may affect the days that a family is able to visit,
how they spend their time visiting, and how comfortable the monitor may feel with
the family.
Specific tips for demonstrating respectful behavior when working with African
American Families:
Given the systemic nature of race prejudice, African American families have a shared history
of being discounted and treated in demeaning ways, including not being addressed
respectfully. As a consequence, asking how a person wants to be addressed is one way of
signifying respect. Social workers described a number of behaviors that would communicate
mutual respect.
Establish name preferences
Ask for the correct pronunciation and spelling of someone’s name;
Refer to the person as “Mr.” or “Mrs.” or “Ms.” until told to do otherwise, regardless of
age; and
Ask the person what they prefer to be called rather than assuming that, “Bill instead of
William or Bob rather than Robert” is acceptable.
Mindfulness of body language
Since we are always communicating, our body language, it was suggested, was an important
form of communication.
Give appropriate eye contact to the person you are speaking to, and/or the elder in the
home;
Watch and respond to family members’ body language (e.g., if they appear anxious or
upset, reflect that in your comments, saying “I can see you are upset,” etc.); and
Be conscious of your own body language and what it might convey.
Remember that you are a guest in someone’s home
Wait to be invited into a person’s home;
Stand until invited to take a seat;
Act in a respectful manner to elders; and
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When offered food or a beverage, understand the implications of not accepting it.
Manage your assumptions
Take care not to pre-judge;
Listen to everyone’s perspectives; and
Work to achieve a shared understanding of what has happened and what needs to occur to
ensure the child’s well being and safety.
This may be "just good social work practice” as some social workers have suggested, but the
reality of work within child protective services — with the seemingly relentless environment
of change and the necessary focus on adhering to regulations and administrative
documentation — makes it exceedingly difficult for workers to give their full attention to
cultural competence within their practice.
From Bridges to Engagement: Tools to Support Cultural Competence, UJIMA
Community Services
2006, Seattle, Washington
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APPLYING CULTURAL KNOWLEDGE TO CHILD
WELFARE PRACTICE
Time: 10 minutes
Facilitator Instructions:
Slide 55
When providing services to clients of different cultures, workers should examine their own
Attitudes, Knowledge and Skills (page 20 of handouts):

Questions to ask oneself regarding attitudes:
1. To what extent am I willing to adjust the planned intervention to the cultural needs of this
family?
2. To what extent do I assume the parents' motivation is limited by their culture or ethnicity?
3. To what extent will I go beyond my personal beliefs and reactions if or when the parents
express unwillingness to work with me because of my own cultural or ethnic background?
4. How does my past experience with clients of this family's culture affect my perception of
the functioning of this family?
Questions to ask oneself regarding knowledge:
1. What intervention strategies are most appropriate for people of this cultural or ethnic
group? On what basis do I decide on interventions?
2. How flexible am I in adapting a general CPS intervention approach to work with cultural
considerations in this family?
3. To what extent does my knowledge about this ethnic or cultural group affect the
intervention plan positively or negatively?
4. To what extent do current CPS policies affect the choice of interventions related to this
cultural group?
Questions to ask oneself regarding skills:
1. To what extent do I tailor the intervention to the cultural context of this family?
2. To what extent are the tasks consonant with the culture of this family?
3. How do I communicate the nature of the intervention in a way consonant with the family's
cultural values and beliefs?
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
The culturally competent helper ought to encourage clients to draw on the natural strengths
inherent in their own traditions and communities, reducing where possible their dependence
on services provided by outsiders or by impersonal bureaucracies.
Workers tend to think of "resources" only as the network of community social service
organizations and "referral" agencies that explicitly serve minority groups. But these are only
the visible and obvious parts of the human service system, and for many clients they may be
the places they go last. Many people prefer to rely on family, friends, voluntary
organizations, ministers, pharmacists, self-help books, and bartenders. Some struggle with
their problems more privately, through reading, contemplation, prayer, talking to themselves,
compulsive eating, or watching soap operas on television. Choices and decisions are made at
many levels, and troubled individuals usually rely on the beliefs and values that are part of
their personal and communal networks long before they turn for help to outsiders or
professionals.
The term "resources" means much more than the network of community agencies and referral
services. It includes institutions, individuals, and customs for resolving problems that are
indigenous to the client's own community. It is critical, then, that the worker know what
these resources are and how they can be productively used. That kind of learning requires
moving out into the community, not just as a social worker representing an agency and its
interests, but as a learner seeking to understand how clients communicate on their home turf
and how they participate in the familiar routines of everyday life.
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BIAS BUSTING
Time: 5 minutes
Facilitator Instructions:

In order for each of us to deal more effectively with individuals who are different from us, we
must develop a "bias busting" type of attitude. That process begins with each of us changing
the way we look at the issue of "difference." We may develop a good theoretical foundation
of how to function effectively in the context of difference, we may use the terminology and
we may have read the literature. However, utilization of the following five elements of
cultural competence will help all of us to internalize the basic concepts of what it means to
move toward becoming culturally competent:
1. Awareness and acceptance of difference (Individual); Valuing diversity
(Organizational)
2. An awareness of one's own Cultural values (Individual); Cultural self-assessment
(Organizational)
3. Understanding the dynamics of difference (Individual); Understanding the dynamics of
difference (Organizational)
4. Development of cultural knowledge (Individual); Institutionalization of cultural
knowledge (Organizational)
5. Ability to adapt practice skills to fit the cultural context of the client (or person's) value
system (Individual) Adaptation to diversity Policies (Organizational)
Each of us must work toward becoming "cultural change agents" within our homes, places of
employment, churches, social groups, etc. That process begins with our personal awareness of
and acceptance of difference as a result of our experiences with this issue of difference. We
can then begin to analyze and become more aware of our own cultural values. Then and only
then can we understand the dynamics of difference (communication patterns, food, music,
etc.) and the need to develop cultural knowledge (cultural demographics, kinship patterns).
We can then adapt practice skills to fit the cultural context of the client's (or cultural groups)
value system.
Refer participants to the bias checklist (Cameron Wedding, 2005), page 13 of the
handouts.
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HANDLING INTOLERANCE IN OTHERS
Time: 15 minutes
Slide 56
Facilitator Instructions:
(Page 31 of handouts)

Preventative Steps:
Self-Awareness
Learn about yourself. Learning about one's own roots is the first step in determining how
one's values, beliefs, customs, and behaviors have been shaped by culture.
Educate Yourself
Learn about the cultures of the people with whom you are working.
You can educate yourself through books, the arts, the internet, by talking and working with
individuals from the culture who can act as cultural guides, by participating in the daily life of
another culture, and by learning the language. Knowing about the values and beliefs of your
clients will help avoid miscommunication and bad feelings.
(It could be particularly helpful to gather specific information related to cultural views of
children and child-rearing practices, family roles and structure, views of disability and its
causes, health and healing practices, and view of change and intervention.)
Model Behavior
The third step in working with individuals who may be intolerant is to model appropriate
language and behavior. Behave in a respectful, attentive, open manner. Don't be afraid to ask
questions when you are unclear about a client's behavior. Admitting you do not know
something is better than offending someone.
Communication Issues
Along with increasing personal knowledge of cultural practices, it is important to develop
clear, non-judgmental communication skills.
There are what are referred to as "high context" cultures and "low context" cultures. High
context cultures are more attuned to nonverbal cues and messages. Low context cultures
typically focus on precise, direct, logical, verbal communication. It is important for workers
to recognize that basic cues (such as eye contact) have different meanings in different
cultures, and to learn and respect those meanings in working with clients from other cultures.

(Consider providing as an additional handout, the cultural-context inventory &
characteristic sheet.)
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Communication is improved when workers:
 Respect people from other cultures;
 Make continued and sincere attempts to understand the world from others' points of view;
 Are open to new learning;
 Are flexible;
 Have a sense of humor;
 Tolerate ambiguity well; and
 Approach others with a desire to learn.
Worst Case Scenario:
What do you do when preventative steps don't work and you find yourself at the receiving
end of verbal abuse based on your race, physical attributes, beliefs, etc.?
It depends on the emotional state of the client. If the client is relatively calm (not escalating
towards violence), try explaining how his or her insults make you feel:
EXAMPLE:
"I've heard you describe all <insert group> as being <insert insult/stereotype> and that makes
me uncomfortable because I am/know many people of that group and don't find that to be
true."
By explaining the effect of the language and/or behavior on you, you may avoid establishing
an adversarial relationship.
When the person insulting you is angry and you are concerned that he or she might become
violent, a different approach is required. First, use empathy to acknowledge the person's
anger and any other underlying feelings you might observe. Don’t acknowledge the insults.
The person is insulting you in order to get a "rise" out of you and bring you to their level.
Although the insults may hurt, you need to focus on calming the client down.
Think about why the client is insulting you. For whatever reason, she or he may feel
defensive, powerless, angry, embarrassed, or a combination of all those feelings. It is
important for you to recognize the emotions under the surface of the situation, and to realize
that he or she is not attacking YOU, she or he is attacking the situation making him or her feel
so uncomfortable.
Do what you can to help the client avoid feeling cornered or powerless. Remind them
frequently that they have choices and that you can work together towards a positive solution.
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What do you do if someone you care about is the target of demeaning stereotypes? Do you
speak up when negative jokes or statements affect your team members or customers? What if
you are being demeaned or stereotyped? This is one of the more difficult skills for people –
knowing how to address others’ comments or jokes that are biased, demeaning, or
stereotypical.
Silent Collusion
Many people say they want to speak up but don’t because of discomfort or fear of saying the
wrong thing. Unfortunately, staying silent in the face of demeaning comments, stereotypes,
or bias allows these attitudes and behaviors to thrive. This undermines our ability to create a
respectful and productive workplace for everyone.
For some, saying nothing has a high personal cost. They replay the scene in their minds: “I
could have said…,” “I should have said…,” “Why didn’t I speak up?” Failure to speak up
and confront issues can result in a huge drain of mental energy.
Why not redirect this energy to effectively respond tnext time? It will change the direction of
the immediate conversation. It will set a respectful tone for the whole group and affect group
dynamics in the future. Most importantly, you’ll know you took action instead of staying
silent.
Who can Do It?
Anyone can speak up in the face of demeaning comments. You don’t have to be the boss or
have authority. And, you don’t have to be a brilliant communicator. Fact is, a simple phrase
or question on your part could turn the conversation from destructive to productive.
Ask yourself how often you speak up on behalf of respectful treatment. How did you
personally respond the last time you witnessed someone being treated with disrespect? Did
you laugh or contribute? If so, you condoned and, in effect, reinforced the discounting and
disrespect. Perhaps you looked or walked away, embarrassed, thinking, “I can’t believe what
I just heard.” If so, why did you remain silent when you could have been a friend or
advocate?
Ally Behavior
Hopefully you intervened. This is called “Ally behavior” – speaking up on behalf of someone
else. Sometimes, as a bystander, you have more power to influence change than does the
targeted person, who may not be present, or may feel powerless to speak up, but it’s the right
thing to do. Just one person taking action can inspire others to do the same.
What if it is Too Risky?
In the workplace, people say that sometimes the person to whom they would like to give
feedback is the boss or a senior manager in the organization. Therefore, they feel it’s too
risky to speak up. While I’m not encouraging any career-limiting decisions on your part,
there are low-risk ways to express your concerns. You can speak to the person in private.
You can call on a senior-level ally to help you. And, you can use one or more of the
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following feedback tools.
A critical point – notice that none of these approaches attacks or insults the person who just
said something biased or demeaning. The goal is to give feedback on the behavior in a
manner that opens up conversation and does not diminish an individual or destroy group
dynamics. Giving the gift of feedback doesn’t have to be costly for anyone involved – for the
giver or the recipient. Here’s how to do it:
1. Assume Good Intent and Explain Impact.
Examples: “I know you mean well, but that hurts.”
“Hey, I know we’re all just kidding around, but let’s think about the impact of
those jokes in the workplace.”
“I’m sure you meant that to be funny, but that stereotype is no joke.
Unfortunately, some people actually believe that.”
“I know you wouldn’t discriminate on purpose – but your decision could result in
disparate impact. Can we look more closely at this?”
The important thing is to assume good intent. Approach the other person as if that person is a
decent human being. When you assume the best, there’s no need to blame, shame or insult the
person who just said something biased or demeaning. There are two parts to the technique:
First, acknowledge the other person’s positive intentions; then describe the negative results of
the statement or behavior.
2. Say OUCH!
This has been one of our group agreements for today. Sometimes you don’t have the energy
or you’re too stunned to say something or just can’t think of what to say. Well, here’s
something easy that anyone can say:
“Ouch!”
What do you say when someone unintentionally steps on your toe?
Same thing here. Ouch communicates a lot with little effort.
It says, your words had a negative impact on me – or on others that I care about. If you have
the time and the energy, you can ‘Ouch and Educate’ – explain how the words affected you or
others.
Example: “Ouch! That stereotype hurts. Let me tell you what that behavior really means in
my culture.”
Or, you can simply say, “Ouch!” It’s a simple, effective, acceptable 4-letter word that carries
a lot of meaning. And it puts a pause in the conversation, which gives everyone time to think
about what is being said.
3. Rephrase
With this subtle technique, you do not directly point out the language that was demeaning.
Rather, you restate it in a more inclusive way when the opportunity arises. This is helpful
when you do not want to interrupt the flow of conversation, yet you want to leave more
85
inclusive language in people’s minds. For example, someone comments, “I’m not prejudiced
against colored people. I just don’t have any colored friends.” Without directly addressing
the term “colored,” which is outdated and perceived by many as bigoted, you could respond:
“I’m glad to hear you are not prejudiced against Black people. What has happened in your
life that has kept you from having African-American friends?” This allows you to delve
deeper into this topic without sidetracking the focus of the discussion. You can always come
back later and talk about more appropriate and respectful word choices.
Another time you might want to rephrase with more equitable language is when one group is
set up as the norm, and everyone else is positioned as the exception or ‘non-norm,’ such as in
the phrase “Both Christians and Non-Christians attended the ceremony.” You could rephrase
this as: “People of many faiths attended the ceremony” or “Among those who attended the
ceremony were Muslims, Jews, Christians, and others.”
4. Ask a Question
When you encounter stereotypes or other unfair depictions of people,
Ask a Question. Choose a simple non-blaming question.
Examples: “What do you mean?”
“I’m sorry, what was that?”
“What is it that leads you to say that?”
You can even practice these simple questions in advance. Remember, the key is to assume
good intent, approaching the conversation as if the other person meant no harm. Questions are
great because they’re so easy to use and they open up conversation in a non-blaming way.
Sincere and open-ended questions that avoid blaming the other person work best. And tone of
voice is everything. Questions that are sarcastic or accuse the other person are NOT helpful.
Stay away from questions that entrap or judge, such as “Why in the world would you make
such an offensive statement?”
5. Repeat and Question
Sometimes people don’t realize what they’ve said. Repeating and questioning gives them a
chance to reexamine and to perhaps recover. At other times, individuals communicate
negative stereotypes or statements without directly saying them. This technique can help
surface unspoken assumptions.
Examples: “Can we go back to what you said a few minutes ago? You mentioned
immigration and the increase in crime in the same sentence. Are you suggesting
that these to are linked?”
“It sounds like you are saying that Alan is too old to learn the computer. Is that
what you mean?”
A word of caution – If the comment is hateful or highly offensive, you may choose not to
repeat it verbatim. Simply paraphrasing or asking generic questions (Technique 4) may be a
more respectful, lower-risk approach.
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6. Interrupt and Redirect
Interrupting and redirecting changes the direction of the conversation abruptly, without
requiring further discussion.
Example: “Whoa, let’s not go down that path.”
Interrupting and redirecting is simple – and it gives people a chance to change directions. If
the disrespectful behavior continues, you can use one of the other techniques, such as
assuming good intent and explaining impact. Or you can walk away, removing yourself from
the situation. But the important thing is to not stay silent.
7. Appeal to Empathy
Appealing to empathy (How would you feel…? How do you think he feels…?) is a technique
that works well with people who have empathy. Not everybody does. However, even with
empathy, you can’t always put yourself in someone else’s shoes. Fully understanding the
cumulative impact of persistent denigration or discrimination may be difficult for those who
have not personally experienced it. Given that, when you appeal to empathy, consider
parallel ways someone might understand. For example, “Sarah, remember how frustrated you
were when Brenda dismissed your ideas because you were new here? Now it seems as
though you are doing the same thing to Bruno simply because he has an accent. How do you
think he feels?”
8. Name It
In this response, you specifically identify, by name, what is happening. This spotlights the
communication in question. Notice that this technique can be light-hearted or more serious,
depending on the situation and the tone of voice.
Examples: “Time out – no ‘dissing’ each other.”
“What are our underlying assumptions here?”
9. Seek Contradictions and
10. Make It Individual
Here are two different techniques that accomplish the same goal – breaking through the
thought process of clumping people together in stereotypes. Both approaches reveal that
while a certain behavior or characteristic may be true of an individual, it is not true of
everyone in a group. You can use these techniques together or separately.
Stereotypical Statement: “Management doesn’t care about us.”
Seek Contradictions: “Don’t you know any supervisors or managers who DO care?”
Make It Individual: Which manager are you referring to?”
Stereotypical Statement: “These young kids are slackers.”
Seek Contradictions: “I think we have some great young employees. What about Damien and
Kendra – they’re both great.”
Make It Individual: Do you mean all young people or someone in particular?”
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Stereotypical Statement: “Immigrants don’t even try to speak English.”
Seek Contradictions: “Actually, I’ve met dozens of immigrants who have learned English or
are trying to learn. It’s not an easy task.”
Make It Individual: “Is there someone in particular you weren’t able to communicate with?
You sound frustrated.”
11. Broaden to Universal Human Behavior
Sometimes people attribute a common human behavior to only one group, and then they
stereotype the whole group, as if everyone in the group is identical. In this situation, you can
broaden the description to humankind in general. That helps break through the stereotyping.
Example: “I don’t think it’s a gay thing. I mean I think that applies to everyone.”
This technique is powerful – you can show the attribute isn’t just about the stereotyped group
by suggesting that the trait is universal human behavior.
So, you can break through stereotypes by showing how the so-called trait of the stereotyped
group really applies to many different people.
Or you can use an opposite technique to break through the stereotypes: instead of broadening
to human nature, you can narrow the focus down to one individual.
You can use these techniques one-on-one or within a group, in public or in private, at work or
at home. You can use any one at any time. You can even come back later and address
something that was said earlier. Some of the techniques will feel easier for you than others.
Just choose the one or ones that are most comfortable for you. You don’t have to sit silent
when you want to speak up. You have the skill to do so and your voice will make a
difference. So, go ahead, say “Ouch!” when it hurts. You CAN speak up -- effectively and
with respect.
12. Use the “I” Voice / Classic Feedback Process
The last technique for giving feedback on demeaning, stereotypical, or discounting behavior
is the classic feedback process. While feedback models vary, the key elements include:
objectively describe the SITUATION and the BEHAVIOR you observed, and give feedback
on the IMPACT using the ‘I’ voice. In its simplest form, it sounds like: “When you made the
‘fat’ comment in the meeting, I felt humiliated.”
This is also a great tool for more in-depth feedback. Using the classic feedback process, you
would say:
“Sal, remember yesterday in the staff meeting when you introduced our new worker. You
said, ‘We finally got an African American AND a male on our staff – we’ve been trying for a
long time to be more diverse.’ You didn’t say anything about Sylvester’s great experience
and qualifications.
What I noticed, Sal, is that he seemed very uncomfortable with your introduction. To me, it
felt like you were saying that that’s why you hired Sylvester – for his race and gender, not for
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his talent. I think that had a negative effect on him.”
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BEHAVIORAL EXPECTATIONS
Time: 5 minutes
Slide 57
Facilitator Instructions:

Refer to handout: General Perspectives and the Responsibility of the Worker /
Behavioral Expectations. (Refer to page 11 of the Handouts)
Briefly review the handout with the participants.
General Perspectives and the Responsibility of the Worker / Behavioral Expectations:
Culturally Competent Workers…
Slide 58

Invite those who are different from themselves to be their cultural guides, where the guide
is the teacher and the social worker is the student;

Learn as much as they can about an individual's or family's culture;

Recognize how their own background influences how they view others;

Work within each person's family structure, which may include grandparents, other
relatives, and friends;

Recognize, accept and, when appropriate, include the help of natural helpers. (Natural
helpers aren't just medicine men, they can include grandmothers, aunts or uncles who are
just great listeners and offer a chance for catharsis. Some peoples learn strategies for
interacting with the world through the passing on of stories. Storytelling is one resource
for communicating identity, values, and life skills);

Respect traditions where gender and age may play an important role; for example, in
many racial and ethnic groups, elders are highly respected;

Include cultural leaders in neighborhood outreach efforts.
Five key characteristics of culturally competent professional behavior:
Validating: acknowledges the cultural norms and practices of others as legitimate;
Taking a Comprehensive View: considers the whole person, takes a strength-based
approach and engages families in shared decision-making;
Taking a Systemic Approach: works from law/policy/court orders, as well as social and
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historical realities of oppression, poverty, experiences of families, needed resources, etc.
Empowering: supports the development of families’ enhanced self confidence, courage
and the will to act; taps into motivation;
Transformative: builds positive relationships, has high expectations for families,
understands the change process, helps families to develop effective skills, and has a
proven track record of successful interventions; and
Emancipatory: mitigates institutionalized bias, supports pride and encourages self
efficacy—a belief in one’s ability to succeed.
From Bridges to Engagement: Tools to Support Cultural Competence, UJIMA
Community Services
2006, Seattle, Washington
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EVALUATION AND CLOSING
Time: 10 minutes
Facilitator Instructions:

Remind participants about tools and resources in the Learner Guide that they can
access to continue the exploration of culturally competent practices. Note Standards for
Cultural Competence in Social Work Practice (page 34); recommended books (page 50);
and Questions to Guide Reflection on Your Cultural Background and Life Experiences:
A Self Assessment (page 39).
Slide 59
What is the role of the social worker in identifying and addressing bias in the system?
Some say that racism is a national disease and that “[G]etting sick was not our fault, getting
well is our responsibility.”

It is important to provide closure. It is suggested that you use a poem or a closing
activity chosen specifically for the group or agency to which the information is being
presented.
Give thanks to the participants for the attendance and participation and to all who
contributed to making the training successful.
Slide 60
Remind the group of their responsibilities to continue learning about working with
people of all cultures and building appropriate connections for youth and their families.

(Optional) If enough time is left over, the trainer can ask class to list major lesson
learned in today’s training.
Distribute the Training Evaluation form, have participants complete. (3-5 minutes)

While they are completing the training evaluations, encourage participants to continue
their work and help to create change toward increased cultural competence in
organizations.
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APPENDIX A: OPTIONAL COMPONENTS:
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THE TEMPLATES MODEL
Time: 10 minutes


Facilitator Instructions:
The following may be used as an alternative to presenting the ladder of inference:
The Templates model leads workers through three stages:
The first is to discuss within the group personal childhood experiences on a selected topic; for
example, poverty, alcohol or drug use, discipline, cleanliness, working mothers.
The second step is to articulate as adults what sense was made out of these experiences and
what generalizations we might make from these experiences. This adult generalization is the
template or filter through which we view the world.
The third step is to discuss how these generalizations might impact our work with families.
For example, two workers might share with their coworkers that they grew up in homes
with alcoholic fathers. In one family the father came home from work and drank
consistently until he was ready to pass out at which time he excused himself and went to
bed. There was never any yelling, nastiness, or violence, just a quiet receding from the
family. The first worker's adult generalization might be that alcoholic fathers are distant,
withdrawn, unapproachable but basically not angry or dangerous.
In the second family the father drank daily, was routinely fired from jobs due to his
drinking, and was loud, violent and destructive around his wife and children. The second
worker may have made the adult generalization that alcoholic fathers are abusive and
dangerous. If both these workers receive the same case of an alcoholic father it is likely
that they would see different families, collect different evidence and most importantly
they might make quite different decisions concerning detention and placement.
One worker might minimize signs of risk in the client family while the other worker might
view the case through a filter of his/her own negative experience with alcohol and collect
risk factors that show the children at extremely high risk.
Obviously workers do not act solely through their templates. Workers interview, assess, and
make decisions on the information they obtain from and about the individual family in
consultation with their supervisor. However, the real danger of operating from templates (and
we all do!) is that workers may be unaware that these filters exist and they believe that they
are always objectively gathering information.
Once a template is in play it is difficult, if not impossible, to take in any information other
than that which fits the template. Templates do not change very much: they are part of who
we are. Our best hope is to be aware of them when we are making decisions about other
people's lives.
(Walker, 2000)
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CIRCLES OF MY MULTICULTURAL SELF
Time: This activity requires 20-30 minutes.

Purpose:
The Circles activity engages participants in a process of identifying what they
consider to be the most important dimensions of their own identity. Stereotypes are
examined as participants share stories about when they were proud to be part of a
particular group and when it was especially hurtful to be associated with a particular
group.
Preparation:
Distribute copies of the Circles handout.
Instructions:
Ask participants to pair up with somebody they do not know very well. Invite them to
introduce each other, then follow these steps:
1. Ask participants to write their names in the center circle. They should then fill
in each satellite circle with a dimension of their identity they consider to be
among the most important in defining themselves. Give them several
examples of dimensions that might fit into the satellite circles: female, athlete,
Jewish, brother, educator, Asian American, middle class, etc.
2. In their pairs, have participants share two stories with each other. First, they
should share stories about when they felt especially proud to be associated
with one of the identifiers they selected. Next, they should share a story about
a time it was particularly painful to be associated with one of the identity
dimensions they chose.
3. The third step will be for participants to share a stereotype they have heard
about one dimension of their identity that fails to describe them accurately.
Ask them to complete the sentence at the bottom of the handout by filling in
the blanks: "I am (a/an) ____________ but I am NOT (a/an) _____________."
Provide your own example, such as "I am a Christian, but I am NOT a radical
right Republican." Instructions for steps 1, 2, and 3 should be given at once.
Allow 8-10 minutes for participants to complete all three steps, but remind
them with 2 minutes remaining that they must fill in the stereotype sentence.
4. Probe the group for reactions to each other's stories. Ask whether anyone
heard a story she or he would like to share with the group. (Make sure the
person who originally told the story has granted permission to share it with the
entire group.)
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5. Advise participants that the next step will involve individuals standing up and
reading their stereotype statement. You can either simply go around the room
in some order or have people randomly stand up and read their statements.
Make sure that participants are respectful and listening actively for this step,
as individuals are making themselves vulnerable by participating. Start by
reading your own statement. This part of the activity can be extremely
powerful if you introduce it energetically. It may take a few moments to start
the flow of sharing; so allow for silent moments.
6. Several questions can be used to process this activity:
1. How do the dimensions of your identity that you chose as important
differ from the dimensions other people use to make judgments about
you?
2. Did anybody hear somebody challenge a stereotype that you once
bought into? If so, what?
3. How did it feel to be able to stand up and challenge your stereotype?
4. (There is usually some laughter when somebody shares common
stereotype such as "I may be Arab, but I am not a terrorist" or "I may be
a teacher, but I do have a social life.") I heard several moments of
laughter. What was that about?
5. Where do stereotypes come from?
6. How can we eliminate them?
Facilitator Notes:
The key to this activity is the process of examining one's own identity and the stereotypes
associated with that identity, then having one's own stereotypes challenged through others'
stories and stereotype challenges. Encourage participants to think about the stereotypes
they apply to people and to make a conscious effort to think more deeply about them,
eventually eliminating them.
As with most activities, it can be especially effective if you participate while
you facilitate. If you are willing to share your own experiences, participants are
more likely to feel open to share their own.
It is crucial, especially for the final part of the activity when participants are
sharing their stereotypes, to allow for silences. People will be hesitant to share
initially, but once the ball starts rolling, the activity carries a lot of energy. Allow
time at the end for participants to talk more about whatever stereotype they
shared.
After everyone has shared their stereotype challenge, announce that anyone
who would like to share another one can do so. Model by sharing another one
about yourself.
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Circles of My Multicultural Self
This activity highlights the multiple dimensions of our identities. It addresses the
importance of individuals self-defining their identities and challenging stereotypes.
Place your name in the center circle of the structure below. Write an important aspect
of your identity in each of the satellite circles -- an identifier or descriptor that you feel
is important in defining you. This can include anything: Asian American, female,
mother, athlete, educator, Taoist, scientist, or any descriptor with which you identify.
1. Share a story about a time you were especially proud to identify yourself with one
of the descriptors you used above.
2. Share a story about a time it was especially painful to be identified with one of
your identifiers or descriptors.
3. Name a stereotype associated with one of the groups with which you identify that
is not consistent with who you are. Fill in the following sentence:
I am (a/an) _____________________ but I am NOT
(a/an)_____________________.
(So if one of my identifiers was "Christian," and I thought a stereotype was that all
Christians are radical right Republicans, my sentence would be:
I am a Christian, but I am NOT a radical right Republican.
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EXPLORING LANGUAGE
Time:

Facilitator Instructions:
For this exercise, participants are asked to find definitions for prejudice,
discrimination, racism, sexism, and homophobia. Definitions for each word
should come from two sources: the person's opinion and a scholarly source.
We often do this exercise in the third session, to begin the discussion of these
issues in a bit of a controlled setting. These conversations set the stage for the
rest of the activities and the discussion of multicultural issues.
Purpose:
1. To help participants understand the five words and be aware that different
definitions exist for each word.
2. To facilitate effective communication between group members.
3. To help participants learn to appreciate the importance of language in
discussing multicultural issues, and how the PROCESS of discussing the
definitions adds to the understanding of the terms.
Activity Description:
The facilitators should divide the participants into groups of 6-10 to ensure
that everyone will have ample chance to speak. Each group's facilitator will
begin his/her session by having each person give her/his definitions for
"prejudice". The group will then proceed with the rest of the definitions,
attempting, if possible to agree on one definition for each word. (Rarely will the
group agree on one definition.) All definitions should be discussed. When
small groups are done, bring everyone back together for a final discussion.
Facilitator Notes:
(1) Definitions
 Prejudice--an attitude about another person or group of people based on
stereotypes
 Discrimination--an action or behavior based on prejudice
 Racism--prejudice or discrimination based on race/ethnicity
 Sexism--prejudice or discrimination based on gender
 Homophobia--fear of homosexual people or homosexuality
(2) An issue that arises regularly is that prejudice and discrimination can be
positive. (I am prejudice towards my children/I am a discriminating eater.) It
is important to note that when these issues are discussed in to context of
cultural diversity, they are generally considered negative.
(3) According to the definitions above, anyone can be racist or sexist. It is vital
to bring the issue of power into the discussion. For example, a definition of
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racism might be "prejudice or discrimination based on race, plus the power
to enforce it." In that case, in America, only men can be sexist, and only
white people can be racist. This perspective has a major impact on people
and some respond by insisting that the "other" group can be just as racist
as her or his group. Remember you are talking about definitions, and their
opinion is based on their definition, which may be based on a lot of other
factors. This discussion opens up the channels for discussing those other
factors later.
(4) The reason for including "homophobia" instead of "heterosexism" is
because it is used more frequently and often as a parallel term to racism
and sexism. Obviously, it is not a parallel term, and this needs to be made
clear. It is important to note that homophobia rarely appears in dictionaries.
(Many dictionaries fail to include "sexism" as well.) This can lead to other
strands of discussion, such as who has power over language, the evolution
of language, etc.
(5) Spend a lot of time on power. Many participants will have a hard time
understanding it. Talk about individual acts of racism, which may done by
anyone, as opposed to institutional acts of racism, which involves
economic, class, and social factors which all add up to power. Some groups
in America do not have the political, economic, or social power to be racist
on an institutional level. It is important to acknowledge that we all have
personal power and how we exercise it is very important. Do we stand up
for the right things? Who gets to make the rules and who do those rules
benefit (this is a question of institutional power)?
(6) The major point of this activity is to get people talking about these terms
and realizing that different people mean different things even though they
are using the same words. People must own their own definitions.
(7) Notice how emotional the discussion becomes at times. Previous activities
should have set the stage for a respectful forum for this discussion. Revisit
respect if necessary.
(8) Mention how, when we don't know the meaning of a word, we go to the
dictionary and accept its definition as truth. Challenge people to look up
definitions for "black" and "white" and notice the connotations.
(9) These terms have the power to push people's buttons. People do not like to
be labeled racist or sexist. Some people will become defensive. This is an
indication that they are thinking about the issues.
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Learning Social Roles: Boy/Girl Piece
Time:

Facilitator Instructions:
This activity continues self-reflective processes as participants write and share
short pieces about how their gender identities were affected through childhood
messages about what it meant to be a boy or a girl (also adaptable for race,
sexual orientation, socioeconomic class, religion, and other identifiers). This
activity can be used to introduce a discussion on gender issues, setting the
groundwork for maintaining a focus on talking about issues from one's own
experience instead of their perceptions of the experiences of "those people."
Preparing and Assigning:
Ask participants to write a short (1 - 2 page) reflective piece on their childhood
memories and experiences which helped shape their gender identities. (You
may need to assign this during a meeting or two prior to when you want to
facilitate a conversation about it.) Ask them to address what messages they
received as children about what it meant to be a "boy" or a "girl." Also, ask
them to discuss who sent those messages (parents, teachers, coaches, other
kids, etc.). Be clear that this is not to be an academic piece, but a reflective
effort regarding their own experiences.
Facilitator Notes:
In order to ensure that everybody has an opportunity to share her or his story,
break into diverse small groups of 8-10 if necessary. Give participants the
option to either read their pieces or to share their pieces and reflections from
memory. Ask for volunteers to share their stories.
Questions to facilitate a discussion after everyone has shared:
1. Have you ever systematically considered how you developed your gender
identity?
2. How is your gender identity still informed or affected by your experiences
growing up?
3. What messages do you send to others regarding what it means to be a "boy"
or a "girl"?
4. How did (has) your schooling play into your understanding of what it meant
(means) to be a boy or a girl?
5. Have you ever been ridiculed for doing or saying something that others didn't
consider "masculine" or "feminine"? How did that make you feel? How did you
react?
6. Have you ever ridiculed someone else for doing something you didn't consider
"masculine" or "feminine"?
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Points to remember:
1. Because some individuals will include very personal information, some
may be hesitant to read their work, even in the small groups. It is
sometimes effective in such situations for facilitators to share their
pieces first. Consider sharing your piece when you give this assignment.
If you make yourself vulnerable, others will be more comfortable doing
the same.
2. Be sure to allow time for everyone to be able to speak, whether reading
their poems or sharing them from memory.
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UNDERSTANDING THE DEPTH AND BREADTH OF
“MULTICULTURAL”
Time:
Facilitator Instructions:
The Depth and Breadth of Multicultural¹ is designed to engage students in a process of
defining "culture" and examining its complexity. Often, especially in a class about
multiculturalism or diversity, "culture" becomes synonymous with "race" or "ethnicity." This
activity reveals the limitations of such a conceptualization and challenges the assumptions
that are often made by educators about what students identify as the important strands of the
"cultural" in "multicultural."
Preparation:
Preparation for this activity is very simple. You need only a chalkboard or large sheet of
paper. At top, center, write "MULTICULTURAL." Make sure your students or workshop
participants are positioned such that they can all see the chalkboard or paper.
Instructions:
This activity has a several steps. Different combinations of these steps will be suitable for
different audiences, from pre-K students to pre-service teachers. I will draw each step out
individually:
1. Defining "multicultural". Start by underlining the prefix "multi" and asking your
students what this prefix means. Responses will include "many," "varied or various,"
"different," etc. Affirm all answers, then sum them up. This portion should only take a
couple minutes. Next, move on to "-cultural." What does this term mean? Encourage
students to define "cultural" both in terms of what they believe a dictionary-type
definition to be and what it means to them individually.
2. Tell the students you would like them to explore the understanding of "cultural" more
deeply. Ask them to suggest all dimensions of culture they can think of, encouraging
them to reflect on their own culture and the dimensions of that culture with which they
identify. There are several effective ways of accomplishing this task. You can either
have students call out these aspects of culture when they think of them (perhaps even
using a student volunteer to list them under "MULTICULTURAL." You might also
decide to simply go around the room, person by person, asking for suggestions.
3. There are literally endless dimensions to culture, and this will be reflected in the
answers. It is likely that an influx of answers will come right away, then the rate of
response will slow down considerably. This often happens after some of the more
surface-level cultural aspects are suggested: music, food, etc. Prod the students to
think a little more deeply about how they define their culture. Allow for some short
103
silences, or suggest some deeper dimensions, including faith, religion, values,
language, family structure, and others. It will be important to get as many suggestions
for this list as possible. Be sure to note that this part of the activity could go on
indefinitely, highlighting the complexity of "culture." Also, point out how intertwined
some of the dimensions are, illustrating how simplistic it is to make a judgement about
somebody based on one cultural dimension of the person. This step should take 10-15
minutes.
4. What's not there? In my experience, 4 out of 5 times this activity is used, several
interesting cultural dimensions are not mentioned by participants. Ironically, these are
the very dimensions that are most often associated with Multicultural Education: race,
gender, sexual orientation, social class. Do NOT suggest these additions to the list,
because if nobody suggests them, it leads to a wonderful conversation. If your class or
workshop is one of the 4 (out of 5) that does not suggest one or more of these items,
point this out and ask why the participants believe they didn't think of these
dimensions. This will be an interesting introduction to the following steps, as you will
see. It's often the case that when participants are suggesting items for the list from
their own experience, and thus through how they define themselves, race, gender, etc.,
don't come directly to their minds. But, if they're suggesting items for the list based on
how OTHERS define them, or how they define OTHERS, these items immediately
come to mind.
5. Categorizing list items. The next step is to divide the items into categories, which will
make the final step of the exercise much easier. Indicate this intention to the group,
and mention that you will be using Nitza Hidalgo's "three levels of culture." The
citation for this model is:
a. Hidalgo, N. 1993. Multicultural teacher introspection. In Perry, T.
and Fraser, J. (Eds.) Freedom's Plow: Teaching in the Multicultural
Classroom. New York: Routledge.
Hidalgo's levels include:
1. the Concrete: This is the most visible and tangible level of culture, and
includes the most surface-level dimensions such as clothes, music, food,
games, etc. These aspects of culture are often those which provide the focus
for multicultural "festivals" or "celebrations."
2. the Behavioral: This level of culture clarifies how we define our social roles,
the language we speak, and our approaches to nonverbal communication. The
Behavioral level REFLECTS our values. Aspects to be listed in this category
include language, gender roles, family structure, political affiliation, and other
items that situation us organizationally in society.
3. the Symbolic: This level of culture includes our values and beliefs. It can be
abstract, but it is most often the key to how individuals define themselves. It
includes values systems, customs, spirituality, religion, worldview, beliefs,
mores, etc.
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Write short definitions for these levels on the board or sheet of paper you used to
record the dimensions of culture. Review each of the categories for a couple of
minutes. Give the participants an opportunity to consider further how they define
themselves within these categories. Ask them to look over the categories and the items
on the board for a few seconds. As a group, categorize all items into these categories.
There may be some disagreement about where a certain item falls, so allow the same
item to be listed under two categories.
6. Consistency in Conceptualization. After you have categorized the links, the next step
is to facilitate a discussion about relatedness, importance, and the consistency of how
individuals define themselves and others.
Starting with "the Concrete," proceed down the list of Hidalgo's categories, asking
participants to raise their hands if they consider the items listed under that category to
be the most important dimensions in how they define their own culture. Count the
responses to each, and list them next to the category name on the board or paper. Be
very clear that they are indicating what they consider important items for defining
themselves, not the ways in which other people define them.
Sometimes, one or two students will choose "the Concrete" or "the Behavioral," but in
virtually every case, a vast majority of the participants will choose "the Symbolic." As
you discuss each category, ask those who chose it to describe why they did so, and
encourage those who did not choose it to explain why. Because most people will
choose "the Symbolic," be sure to challenge them on why that is more important than
the other levels.
Here comes the "aha" moment...
After encouraging the participants to convince you that "the Symbolic" is the most
important category, refer them back to the lists. Several questions will lead to
interesting conversation:
 When you meet somebody, which of those items (under any of the categories)
do you use to understand them culturally?
 Is your attempt to understand others culturally consistent with how you want to
be viewed and understood?
 What forces in our society might contribute to our simplification of the culture
of other's, even though we don't want to be defined simplistically ourselves?
7. Alternative Consistency in Conceptualization for Groups of Educators. After
recording how many participants define themselves most closely with the three
categories, and facilitating the "why" discussion described above, turn to a
conversation about education. Which of these categories do you, as an educator, focus
on when you are trying to teach multiculturally? (This question will provide an "aja"
moment for a lot of participants. Allow a few moments for that to happen.) How has
education generally tried to be "multicultural"? What are the aspects or dimensions of
culture that we focus on in our classrooms trying to be "multicultural"? Is this
consistent with how we know people want to be defined?
This is especially powerful if you know that a certain school or district is stuck in the
"additive" or "heroes and holidays" stage of multicultural development. Many schools
have a multicultural festival or fair, and refer to that as "multicultural education."
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8. Wrapping up. To wrap up this exercise, you can lead to a discussion on how the
participants might try to make the consistency of their conceptualizations
more...consistent. Point out that this exercise is not meant to indict anyone, but instead
to highlight how forces ranging from the media to our own education can sometimes
move us backwards when we think we are experiencing progress in self and social
development. The conversations that happen as a result of this activity can last 10
minutes or over an hour, depending on what questions you ask and what direction you
take.
Note:
As with the rest of these activities, it is vital in both the short run and the long run to
validate the views of the participants. If they prefer to define themselves at the Concrete
or the Behavioral level, do not challenge them directly about that. (This may happen
with some younger participant groups.) This activity can make some participants feel
vulnerable, and it is important not to intensify that to the point that they are no longer
participating.
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Examining the Origins of BIAS
Time: 20 – 45 minutes
Facilitator Instructions:
The purpose of this exercise is to allow participants to examine how their childhood
experiences may have given rise to bias. Participants should be advised to share only
information within their comfort zone.
On the following pages are words that can trigger memories of experiences and associations
from childhood. Sets of these words can be printed onto brightly colored paper, cut out and
placed into plastic Ziploc™ bags, or clipped together. Participants should choose no more
than 10-15 words, and be given at least 15 minutes to discuss their biases at their tables.
Group members should only disclose information that they are comfortable sharing with
others.
For example:
Education, religious activities, sickness, hard work, family, and friends
were words that I chose. My parents were denied education and
therefore, by the time my siblings and I were in middle school, we had
to decide which college we planned to attend and what our majors would
be. Religion and religious observances were extremely important in my
family and are still deeply rooted in my life. I was very ill as a child so
there were many hospital visits. I always had new clothes and my father
worked hard to ensure that my mother did not have to work. We always
had vacations. My brother and I fought constantly but are close now.
(Adapted from materials by Jeri Smith, Contra Costa County Children & Family Services)
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Toys
Depression
Alcohol
Step-parents
Friends
Education
Cultural Holidays
Family
Grandparents
Cultural Activities
Religious Services
Cousins
Family Stories
Religious Activities
Celebrations
Godparents
Sports
Holidays
Sickness
Skin Color
House
Sadness
Skin Tone
Apartment
Pictures
Abuse
Medication
Honesty
Movies
Theater/Plays/
Musicals
Computer
Blame
Travel
Television
Moving
Bus
Drugs
Dancing
Music
Family Picnics
Hard Work
Food
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MY RACIAL AND ETHNIC IDENTITY
Time: 20 minutes
Facilitator Instructions:
Direct participants to page 17 of the handouts. Have them write and reflect on
responses to these questions:
Cultural Self-Assessment:

1. If someone asked you what your racial or ethnic identity was, what would you tell
them?
2. How do your race and ethnicity influence your sense of identity?
3. What do you feel are the most defining factors in the development of your racial and
ethnic identity?
4. What role did your family play in the development of your racial and ethnic identity?
5. Does race matter?
6. What strategies did you learn to cope with discrimination and racism?
7. Is racial and ethnic identity formed differently for youth in foster care?
8. Why is it important for social workers to know about racial and ethnic identity
formation? How can they be more effective in helping youth gain a better
understanding?
9. How do you feel about your racial and ethnic identity at this point in your life?
Refer participants to page 29 of the handouts for suggestions for adoptive parents
regarding assisting racial identity development for transracially adopted children.
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PROTECTIVE FACTORS
Time: 10 minutes
Facilitator Instructions:

Protective factors are conditions in families and communities that, when present, increase the
health and well-being of children and families. They are attributes that serve as buffers,
helping parents who might otherwise be at risk of abusing their children to find resources,
supports, or coping strategies that allow them to parent effectively, even under stress.
Why Focus on Promoting Protective Factors?
Research has found that successful interventions must both reduce risk factors and promote
protective factors to ensure well-being of children and families. Focusing on promoting
protective factors is a more productive approach than reducing risk factors alone because:



Protective factors are positive attributes that strengthen all families, not just those at
risk, so families do not feel singled out or judged.
Focusing on protective factors, which are attributes that families themselves often
want to build, helps service providers develop positive relationships with parents.
Parents the feel more comfortable seeking out extra support if needed. This positive
relationship is especially critical for parents who may be reluctant to disclose concerns
or identify behaviors or circumstances that may place their families at risk.
When service providers work with families to increase protective factors, they also
help families build and draw on natural support networks within their family and
community. These networks are critical to families’ long-term success.
(Promoting Healthy Families in Your Community)
Various research studies have identified factors that mediate the risks of illness and disease,
the risks of child abuse and neglect, and the deleterious effects of racism and other things that
can negatively impact individual, family, and community well-being.
For example: The following protective factors are linked to a lower incidence of child abuse
and neglect:





Nurturing and Attachment.
Knowledge of Parenting and Child and Youth Development.
Parental Resilience.
Social Connections.
Concrete Supports for Parents.
(ibid.)
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Protective Factors (Conditions that prevent or counter risk producing conditions-strengths,
assets, corrective interventions, coping mechanisms, special assistance and accommodations)
Child

Personality factors

Easy temperament

Positive disposition

Active coping style

Positive self-esteem

Good social skills

Internal locus of control

Balance between help seeking and autonomy

Higher cognitive functioning

Psycho-physiological health (good health, history of adequate development)

Good peer relationships

Strong abilities for involvement and program solving

Sense of purpose and future

Gender (Girls less apt to develop certain problems).

Adequate financial resources

Nurturing supportive family members who are positive models

Safe and stable (organized and predictable) home environment

Family literacy

Provision of high quality child care

Secure attachment – early and ongoing

Family expectations of pro-social behavior

High parental education

Stable relationship with parents
Family
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
Extended family support and involvement, including caregiving help

Household rules/structure, parental monitoring of child

Consistent parental employment

Adequate housing.

Family religious faith participation.

Neighborhood
Strong economic conditions/emerging economic opportunities

Safe and stable communities

Available and accessible health and social services

Strong and positive connection with neighbors/community

Appropriate expectations and standards

Opportunities to successfully participate, contribute and be recognized

Supportive adults outside of family who serve as role models/mentors to child.
School and Peers

Good school

Success at school

Positive relationships with one or more teachers

Positive relationships with peers and appropriate peer models

Strong and positive bond with students/staff.
Source: Minnesota Department of Human Services, Partnerships for Child Development, April 2004
The Children’s Aid Society and The Institute for Urban and Minority Education formed a
study group of experts composed of scholars and practitioners to review Black Male
Development, discuss ideas and evidence for the efficacy of interventions that might deliver
better outcomes for this particular population, and formulate interventions and strategies for
implementing such interventions. The study group of experts identified factors and
considerations that contribute to success of African American males:




A sense of individual and collective spirituality.
Positive cultural identity.
Decreasing masculine bravado attitudes.
Engaging opportunities and experiencing success.
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












Family engagement (mothers, fathers and other key family members).
Supportive peer groups.
Positive gender identity (including the meaning of masculinity).
Effective parental supervision and support.
Adult orchestration of redundant developmental resources.
Redundant routines and structures.
Access to positive male role models.
Complementarities between biological sensitivity and social contexts (i.e., influence
of gene-environment interaction).
Understanding both the physical and mental health challenges faced by African
American males.
Recognizing the political and economic constraints within which many African
American males must operate and removing or reducing such barriers.
Identifying and building on the human and social capital available to African
American males.
Situating the challenges and opportunities facing African American males within the
context of their families, their communities and the cultures of which they are a part.
Understanding historical and contemporary influences that shape the life experiences
of diverse groups of African American males and the intersection of race, gender, and
class in the socialization process.
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ALTERNATIVE PRACTICAL APPLICATION SCENARIO
Time: 45 minutes
Facilitator Instructions:

The Baker Family (Refer participants to handouts pg. 25)
Janel Baker is a 28 year old, African American single mother of three boys, ages 15, 11, and
5. Ms. Baker works two minimum wage jobs to support her family. Her mother, Matilde lives
in the home and cares for the boys after school. Matilde is in poor health. On most days, she
gets out of bed only occasionally. After an abuse allegation is made concerning Janel’s
substance abuse, the children are removed from the home. Janel is ordered to have supervised
visitation with the children during the investigation. During the first visit, Janel sits on the
sofa and stares at her boys. The oldest boy ignores the family, sitting in a corner and sleeping
on the floor. The 11 year old talks to the five year old, teasing him and bossing him around.
The five year old, James, interacts only sporadically with his mother. Janel shows little
interest in James after initially kissing him, smiling, and patting his head. A monitor offers
her a book to read to James, but she declines. James takes the book and balances it on his
head, walking around the room. During the second visit, a monitor tries to teach Janel and
James a simple board game. After five minutes of playing the game lethargically, James
announces that he wants to go out onto the playground. The monitor, Rebecca, notes the
minimal interaction.
Issues to Consider:
1. How would visitation staff learn the family history of the Bakers? What kinds of
questions would they ask to determine some simple facts: • Janel rarely plays with her
boys at home; she is tired after arriving home from work, or they are asleep. • Matilde
did not ‘play’ with Janel when she was younger; the family worked to make ends
meet, and adults that the family knew did not play with their children. • Janel believes
that the older children should help raise the younger children in the family. • Janel is
only functionally literate. Would these facts be apparent at intake? Will they make any
difference to the monitor? Should they?
2. The monitor, Rebecca, is a married volunteer who has worked with the supervised
visitation program for over three years. She is 42, and has raised her own three
children, who are all now in high school and college. Her husband is a physician, and
Rebecca was not employed outside of the home while the children grew up, but she
volunteered for many causes. Rebecca read many child development books while she
raised her children. She taught each of them to read before they entered kindergarten,
and she home schooled the youngest until he was in third grade.
a. What type of training should volunteers and staff receive regarding cultural
sensitivity and competency? Should the program director provide training to
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Rebecca that would help her understand her own bias and notions of adequate
parenting? What would this training look like? Who would provide it?
b. Does the program regularly remind staff that there are many ways that parents
raise their children, and these ways are directly influenced by the family
environment and background, economic circumstances, and cultural beliefs?
How would these reminders be presented?
c. Does the program tailor the visitation setting for different styles of parenting,
or offer facilitation that can assist parents with being “successful” at visits? Is
there a definition of a “successful” parent-child interaction? Does the
visitation setting prejudice families who are not accustomed to intense
interaction?
d. Ask staff to consider their own child rearing practices and family history. Can
they remember many times when they had multiple two hours of face-to-face
time with their parents? Are there unreasonable expectations that are
established by the visitation program even before cultural and socio-economic
differences are taken into account?
The Juarez Family (Refer participants to handouts pg. 26)
Marco Juarez, 25-year-old father of a daughter, Maria, age 5, and a son, Juan, aged 7, is
ordered to visit his children at a supervised visitation program through an injunction against
domestic violence. Marco speaks Spanish, and English. Maria and Juan live with their
mother Rachel, at their maternal aunt’s home, where Spanish is the primary language spoken.
The visitation program has a Spanish interpreter, but she is unable to work on the days that
Marco can come to the program. Both Rachel and Marco assure the visitation staff that
English can be spoken at visits, so visits are held in the group setting offered by the program.
Rachel tells staff at intake that Maria’s school teacher considers her an “underachiever.” Juan
is considered a “behavior problem” at school. During the visits, Maria is mainly silent,
following her father’s directions in English. Juan pushes his sister and knocks her down, and
ignores staff ’s insistence that he stop interfering with other family visits. Juan often strays
away from his father during visits and grabs toys from other children. He has hit two children
in other families, and his father has angrily scolded him for this action. Monitors note Maria’s
passivity and Juan’s aggressive behavior, and note that Marco does not seem to be able to
control his son.
Issues to Consider:
1. How might staff interpret Maria’s passivity? Might it be related to her relationship
with – or fear of – her father, her own shy personality, a lack of interest or
intelligence, an attempt to show respect to her father, or language constraints? What
questions could staff ask Rachel and Marco to make this determination?
2. When families are bilingual, what questions can staff ask parents to determine
whether an interpreter is necessary for visits?
3. Suppose that the Juarez children’s home environment does not require language
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proficiency: the family generally knows what the children want, so the children have
not had to learn exact English words for particular things. Not much effort has gone
into ensuring that people understand them outside of the home. Would it be important
for staff to know that both children are teased for their language abilities, and their
peers make fun of them because they are speaking or acting differently? Out of
frustration, Maria decides not to communicate, and Juan decides that acting
aggressively gets him what he wants at school. The adults in supervised visitation see
this as behavior problems. How can staff address this?
The Mills Family (Refer participants to handouts pg. 27)
Joan Mills is a Caucasian, 40 year old mother of three children, ages 6, 8 and 10. Her husband
has filed for divorce, and alleges that she is an alcoholic. He has requested primary custody of
the children, with only visitation for her because of her alcoholism. On one occasion, she
locked the children out of the house and passed out; a neighbor called police when he saw the
oldest child breaking a window to climb in the house. Joan tells staff at intake that she is
humiliated at having to use the program. She insists that she is “not a welfare mother” and the
allegations are “ridiculous.” At intake, she tells staff that she “doesn’t want to talk about” her
marriage or her family. She insists “that’s not the way I was raised – we don’t air out our dirty
laundry.” Her husband, on the other hand, provides much information about the family at
intake and is highly critical of Ms. Mills. The director suspects that domestic violence may be
present in the relationship because of a two-year-old police report on the couple.
Issues to consider:
1. What kinds of steps can staff take to obtain information from Ms. Mills? Role-play
ways in which staff can interview Ms. Mills.
2. Can cultural issues make it more complicated to obtain information about family
violence? How can staff balance their respect Ms. Mills’ need for privacy and their
need to protect the family at visits?
3. How can the services of the local domestic violence center be used to assist in this
case?
(Family Visitation Times, Volume 9, Number 2, Spring 2005)
The following is from North Carolina Division of Social Services, Family Services
Manual, Volume I: Children's Services, Chapter VIII: Protective Services, Section 1442:
Cultural Diversity
VI. Guidelines for Social Work Practice
If a person assumes that his or her world view is the best, right, or the "only" one, he/she is
ethnocentric. Ethnocentrism prevents us from understanding others, can unintentionally
communicate disrespect, will interfere with our ability to communicate effectively with
those of differing values, and will prevent our learning from the experiences and successes
of other cultures. At the other extreme, if we accept all behavior which is condoned within a
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culture or subculture, we may overlook maltreatment. We need to develop our abilities to
assess cultural beliefs and practices based on the function of that belief or practice: cultural
traits have validity if they serve a function of survival, enhance social integration and
organization, and promote the individual and collective well-being of group members.
(CWLA, Child Protective Services: A Training Curriculum, Volume 1, p.99-109.)
Some of the areas of social work practice which are particularly vulnerable to cultural
insensitivity are:
A.
The Development of the Casework Relationship
1. Many minority cultural groups do not trust "white" institutions.
2. Miscommunication and misinterpretation of culturally defined behavior is
likely. If the client and social worker are not fluent in the same language,
trained interpreters will be needed to facilitate communication. Qualified
interpreters who follow agency policy regarding confidentiality are critically
important to the investigative and treatment process.
3. Unintentional disrespect may be shown by ignorance of "social rules", such as
using direct eye contact or addressing the client by his or her first name.
4. Casework decisions may exclude persons in traditional positions of influence.
5. People typically do not trust someone who is different.
B.
The Assessment of Abuse/Neglect/Dependency
1. The social worker may misjudge the presence or degree of maltreatment if
client behavior is viewed outside the cultural perspective.
2. Assessment of risk to the child must occur within the context of culture if it is
to have meaning.
In cases of extreme poverty, some behaviors may be unfortunate but necessary to the
survival of the family; e.g., the handling of significant responsibility by young children.
C.
The Assessment of Client Skills, Strengths, and Dysfunction
Traits should be measured by their usefulness in a specific cultural context. To
determine skills, strengths, and dysfunction without such consideration is to invite
inaccuracy.
1. A trait that may not appear to be a strength to a social worker may represent
significant adaptation on the part of the client.
2. A client's behavior may reflect balancing of the expectations of two cultures.
3. A behavior that is dysfunctional in one culture may be functional in another.
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4. A client's perception of the value of a trait is defined by his or her culture.
5. A social worker may not recognize the value of a client's behavior if it is
viewed out of context.
VII. Special Considerations Regarding Sexual Orientation
Several studies have indicated that gay and lesbian teens are three times more likely than
heterosexual teens to attempt suicide, due to conflicts about sexual orientation. Gay and
lesbian youth often face ostracism and harassment from family, peers, and social institutions
if they are open about their sexual orientation. Those who choose to deny or hide their
sexual preferences may experience self-hatred. Families who learn that their children are
homosexual react in numerous ways, from acceptance to abandonment or abuse. Many
runaway children have left home because of their sexual orientation and have become easy
targets for exploitation.
It is unlikely that social workers who investigate cases of abuse, neglect, or dependency
would be initially informed that a family conflict involved a child's sexual orientation. Such
disclosure will require a high degree of social worker sensitivity to the possibility of the
issue.
VIII. The Provision of Services
A.
A social worker can anticipate problems when clients are provided services that are
not compatible with their values or standards. Additionally, social workers may be dealing
with conflicting values within the family unit.
B.
Intervention plans should reflect culturally appropriate means of handling problems by
linking clients with resources in the cultural community.
C.
A social worker can ease the distrust of agencies by referring clients to helping
persons within resource agencies, rather than to the agency itself.
IX. Issues in Alternate Care
A.
Foster and adoptive care placements will be more stressful if the placement resource
does not have understanding of cultural differences. Social workers must be
knowledgeable about such issues in order to make the best use of resources and to prepare
caregivers for expected behaviors.
B.
Awareness of cultural representation in the client population is critical to the
recruitment of culturally diverse placement resources.
C.
Cultural sensitivity in foster and adoptive families helps to break down ethnocentrism
in the community.
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OUCH!
Time: 30 minutes
Facilitator Instructions:
(The following is based on Aguilar, Leslie C. (2006). OUCH! That Stereotype Hurts: Communicating
Respectfully in a Diverse World. WALK THE TALK Company, Dallas, TX.)
In Framework for Child Welfare Practice in California, participants talked about
stereotypes. Remind participants of that discussion and continue the discussion now, to
explore stereotypes and strategies for speaking up when confronted with stereotypes.

View the video, OUCH! That Stereotype hurts, with vignettes (13 ½ minutes)
Small group discussion (15 minutes)
In small groups, have participants discuss the following questions:

Speaking Up Discussion
Have the participants break into small groups, answer and discuss the following
questions on the discussion sheet:
1. When you experience demeaning or stereotypical comments, which techniques for
Speaking Up do you personally prefer? In what types of situations would you use
these techniques? Share experiences and examples.
2. Discuss times or situations in which you hesitate to speak up against biased or
stereotypical comments.
What type of situation is most difficult for you?
How do you respond to these situations?
If you remain silent, what is the impact?
3. How can you increase your comfort, confidence and skill in speaking up in these
situations?
Personal Application: How will you apply the Speaking Up techniques in your professional
or personal life? (You may discuss this with the group, or write your own private response).
Review the instructions and let participants know they will have 10-15 minutes to
answer the questions. Move around the room to assist participants who get off track.
After 10-15 minutes, reconvene the large group. Solicit questions, comments and key
learnings from the discussion.
Key learnings from the video:
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
Stereotypes exist and are prevalent in our society. They are oversimplified images and
statements applied to a whole group of people, without regard for the individual.
Bias is a predisposition to see certain things, events or people in a positive or negative way.
No one person or group owns bias or stereotyping. The same person can be both recipient and
sender of biased statements.
Stereotypes touch every person – we may send stereotypes, be the recipient or target of
stereotypical statements, or we may be a bystander witnessing stereotypes. We either speak
up or stay silent in the face of stereotypes and other biased statements.
There are many reasons people remain silent in the face of stereotypes or other biased
statements, even if they’d like to speak up – embarrassment and discomfort, fear of social
isolation or negative implications, or they don’t know what to say.
When we remain silent in the face of stereotypes and other disrespectful comments, others
interpret this as agreement or support. This is called silent collusion – to go along with
through silence.
There ARE ways to speak up without blaming or shaming the other person.
The key is to assume the other person is a decent human being and did not intend harm.
Anyone can speak up in the face of demeaning or stereotypical comments. You don’t have to
be the boss. A simple phrase or question on your part can turn a conversation from destructive
to productive.
An ally is someone who speaks up on behalf of someone else. Sometimes as a bystander, you
have more power to influence change than does the targeted person, who may not be present,
may feel powerless to speak up, or may be stunned into silence.
One voice – your voice – can make a difference. So, go ahead, speak up on behalf of respect.
Additional key learnings will emerge through participant discussions. Listed below are
some examples.
Intent / Impact: Our behavior may affect others in ways we did not intend. The negative
impact of someone else’s behaviors may not have been intentional.
Cumulative Effect: The increasing or cumulative impact of a behavior, when that behavior is
experienced repeatedly over time.
Insider / Outsider Dynamics: Even if some people within a group use offensive language
about themselves, it’s still demeaning to many people inside and outside the group. It is often
even more highly charged if stated by an outsider.
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Discounting: Treating an individual or group as less valuable.
Discrimination: The denial of equal treatment, access or opportunity to individuals or groups
because of gender, race, color, national origin, religion, age, disability, sexual orientation, or
some other distinguishing characteristic. Discrimination in the workplace may be unlawful if
the conduct is based on a legally-protected factor (like race or gender).
Speaking Up
So how DO you speak up against stereotypes and demeaning comments without putting
somebody down? There are lots of ways you can speak up. Here are six techniques you can
use when you hear someone say something that reflects a stereotype:
1. Assume Good Intent and Explain Impact
2. Ask a Question
3. Interrupt and Redirect
4. Broaden to Universal Human Behavior
5. Make It Individual
6. Say Ouch!

13. Assume Good Intent and Explain Impact.
Example: “I know you mean well, but that hurts.”
The important thing is to assume good intent. Approach the other person as if that person is a
decent human being. When you assume the best, there’s no need to blame, shame or insult the
person who just said something biased or demeaning. There are two parts to the technique:
First, acknowledge the other person’s positive intentions; then describe the negative results of
the statement or behavior.
14. Ask a Question
When you encounter stereotypes or other unfair depictions of people,
Ask a Question. Choose a simple non-blaming question.
Example: “What do you mean?” or, “I’m sorry, what was that?”
You can even practice these simple questions in advance. Remember, the key is to assume
good intent, approaching the conversation as if the other person meant no harm. Questions are
great because they’re so easy to use and they open up conversation in a non-blaming way.
Sincere and open-ended questions that avoid blaming the other person work best. And tone of
voice is everything. Questions that are sarcastic or accuse the other person are NOT helpful.
15. Interrupt and Redirect
Interrupting and redirecting changes the direction of the conversation abruptly, without
requiring further discussion.
Example: “Whoa, let’s not go down that path.”
Interrupting and redirecting is simple – and it gives people a chance to change directions. If
the disrespectful behavior continues, you can use one of the other techniques, such as
assuming good intent and explaining impact. Or you can walk away, removing yourself from
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the situation. But the important thing is to not stay silent.
16. Broaden to Universal Human Behavior
Sometimes people attribute a common human behavior to only one group, and then they
stereotype the whole group, as if everyone in the group is identical. In this situation, you can
broaden the description to humankind in general. That helps break through the stereotyping.
Example: “I don’t think it’s a gay thing. I mean I think that applies to everyone.”
This technique is powerful – you can show the attribute isn’t just about the stereotyped group
by suggesting that the trait is universal human behavior.
So, you can break through stereotypes by showing how the so-called trait of the stereotyped
group really applies to many different people.
Or you can use an opposite technique to break through the stereotypes: instead of broadening
to human nature, you can narrow the focus down to one individual.
17. Make It Individual
Often, people are clumped together in a stereotype. This approach -- Make It Individual -breaks through that clumping. While the characteristic may be true of a few individuals, it’s
definitely not true of everyone in a group.
Example: “You mean all managers? Or are you speaking of someone in particular?”
18. Say OUCH!
This has been one of our group agreements for today. Sometimes you don’t have the energy
or you’re too stunned to say something or just can’t think of what to say. Well, here’s
something easy that anyone can say:
“Ouch!”
What do you say when someone unintentionally steps on your toe?
Same thing here. Ouch communicates a lot with little effort.
It says, your words had a negative impact on me – or on others that I care about. If you have
the time and the energy, you can ‘Ouch and Educate’ – explain how the words affected you or
others.
Or, you can simply say, “Ouch!” It’s a simple, effective, acceptable 4-letter word that carries
a lot of meaning. And it puts a pause in the conversation, which gives everyone time to think
about what is being said.
You can use these techniques one-on-one or within a group, in public or in private, at work or
at home. You can use any one at any time. You can even come back later and address
something that was said earlier. Some of the techniques will feel easier for you than others.
Just choose the one or ones that are most comfortable for you. You don’t have to sit silent
when you want to speak up. You have the skill to do so and your voice will make a
difference. So, go ahead, say “Ouch!” when it hurts. You CAN speak up -- effectively and
with respect.
Assume Good Intent and Explain Impact
Ask a Question
Interrupt and Redirect
122
Broaden to Universal Human Behavior
Make It Individual
Say Ouch!
From OUCH! That Stereotype Hurts: Communicating Effectively in a Diverse World, 2007, International
Training and Development, LLC
123
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