Culturally Competent Assessment: More Than Nonbiased Tests

The persistent and unresolved issue of minority disproportionality in special education provides a strong rationale for ensuring that assessment is culturally appropriate and sensitive. An extensive literature on test bias has failed to find evidence of bias sufficient to fully explain disproportional representation of minorities in special education. Yet minorities in this nation, most especially African Americans, have been exposed to a long history of unequal opportunity and oppression, and these inequities continue to be played out in educational settings. In the face of inadequate cultural and educational opportunity, unbiased tests provide an accurate estimate not only of individual capability, but also of the inhospitable conditions that depress that capability. A failure to take differential educational opportunity into account when considering minority test performance may lead to serious errors of test score interpretation. In the face of unequal educational opportunity, culturally competent assessment thus means more than manipulating the content of tests. Rather, it represents a comprehensive process that uses the results of assessment to identify and remedy educational conditions that systematically disadvantage students of color.     

Culturally Competent Family Interventions: Review and Case Illustrations

Family therapy is often the treatment of choice for culturally diverse clients. This article provides a critical review of culturally competent assessment and intervention strategies for use with ethnic minority families in the U.S. A culturally informed view of the definition of family health and dysfunction is presented, basic structure and goals of family therapy are delineated, and family therapy process and techniques are addressed. Clinical vignettes are provided to illustrate critical points.     

Becoming Racially and Culturally Competent: The Racial‐Cultural Counseling Laboratory

In this article, a component of the Racial‐Cultural Counseling Competence model, introduced by R.T. Carter (1995), is described. The Racial‐Cultural Counseling Laboratory course is presented to provide readers with an understanding of a cognitive, behavioral, and affective integrative approach to racial‐cultural competence training. Este artículo describe una parte integrante del modelo de Aptitud de Consejo Racial y Cultural presentado por R.T. Carter (1995). El curso “Laboratorio de Consejos Racial y Cultural” se presenta para proveer a los lectores un entendimiento de un enfoque hacia el entrenamiento en aptitud racial y cultural que integra al conocimiento, el comportamiento, y el afecto.     

Culturally Competent Family Therapy with Latino/Anglo-American Adolescents: Facilitating Identity Formation

On two occasions separated by one year, Chinese adolescents (N = 2,758) responded to instruments measuring their perceived parent-adolescent trust (i.e., paternal trust of the child and the child's trust of the parent) and other dimensions of parent-child relational qualities (satisfaction with parental control, readiness to communicate with the parent, and global satisfaction with the parent-child relationship). Results showed that perceived parent-adolescent trust was concurrently and longitudinally related to other dimensions of parent-child relational qualities. Multiple regression analyses suggest that the relations between perceived parent-adolescent trust and different dimensions of parent-child relational qualities over time were bidirectional in nature. Relative to perceived paternal trust of the adolescent child, adolescent child's trust of their parents exerted a stronger influence on different dimensions of parent-adolescent relational qualities, particularly in the father-adolescent dyad. While the influence of the child's readiness to communicate with the parents on parent-adolescent trust was weak in the father-adolescent dyad, the influence of global satisfaction with the parent-adolescent relationship on parent-adolescent trust was weak in the mother-adolescent dyad. The implications of the present findings on parent education and family therapy are discussed.     

Considerations for Culturally Competent Cognitive-Behavioral Therapy for Depression with Hispanic Patients

The purpose of this paper is to outline considerations for adapting cognitive-behavioral therapy (CBT) to Hispanic patients who have recently immigrated, particularly those presenting with depressive symptoms. Culturally competent CBT is framed within a model originally proposed by Rogler and his colleagues (1987). The considerations outlined by the model include ensuring that treatments provide access, are selected based on compatibility with Hispanic culture, and are adapted to fit the culture. Recommendations for culturally adapting CBT include consideration of each patient's unique ethnocultural background and their treatment expectations, as well as culturally relevant interpersonal styles, values, and metaphors/language. In addition, specific strategies for conceptualizing and conducting CBT techniques are discussed.     

Using a Multicultural Framework to Assess Supervisees' Perceptions of Culturally Competent Supervision

Multicultural competency has been identified as essential to effective and ethical practice, particularly in the area of trainee supervision. Yet little is known about how multicultural issues are addressed in the supervision process. Counseling and psychology trainees who indicated a high degree of interest in multicultural issues were interviewed about their supervisory experiences to assess their perceptions of culturally competent supervision. Constant comparative methodology was used to analyze the data. Limitations and implications for research are discussed.     

The Social Psychology of Black–White Interracial Interactions: Implications for Culturally Competent Clinical Practice

Social psychological research suggests that because of concerns about being perceived in stereotypical ways, people may experience negative affect and diminished attention and cognitive capacity during interracial interactions. The authors discuss this research in relation to therapy and assessment and also offer practical suggestions for ensuring culturally competent professional practice. La investigación en el campo de la psicología social sugiere que, debido a la preocupación por ser percibida de forma estereotipada, la gente puede experimentar sentimientos negativos y un nivel reducido de atención y capacidad cognitiva durante interacciones interraciales. Los autores discuten esta investigación en relación a la terapia y evaluación, y también ofrecen sugerencias prácticas para asegurar una práctica profesional culturalmente competente.     

Volunteers in Disaster Response

Abstract

Terrorism directed against the United States abroad and at home during the 1990s, in conjunction with the ongoing terrorist threat and use of weapons of mass destruction, and mass casualty disasters demanded a reexamination of national security and disaster response. Strategies to confront current threats and meet population needs include increasing collaboration and cooperation among federal, state, and county agencies and voluntary organizations. The American Red Cross has implemented training to familiarize participants with terrorist threats and the characteristics of chemical, biological, radiological, nuclear, and explosive weapons and has introduced technological changes to speed up service delivery at disasters.     

Applying Philosophy: A Response to O'Neill

abstract   I consider the putative originality of applied philosophy and seek to defend a version of it often called 'bottom up'. I review ways in which imagined cases may cause us to reconsider our normative commitments, and endorse a general attentiveness to the matter of how the world is and how it might reasonably be imagined. This is important if practical philosophers want to form the correct normative judgements, to be able to recognize the sui generis character of some moral theorising in particular domains, practically to enact their considered judgments, and properly to acknowledge how the real world, in the form of institutions, practices and a cultural framework, constrains, or facilitates, practical enactment. Throughout I illustrate my abstract claims by reference to the moral judgement and legal regulation of sexual behaviour .     

Challenges and Promises of Becoming a Culturally Competent Counselor in a Sociopolitical Era of Change and Empowerment

This article explores the historical and sociopolitical contexts of the multicultural competency movement and the challenges and promise of becoming a culturally competent counselor. Specific attention is directed to the promise and opportunity for those who commit to a culturally competent personal and professional way of life.     

Aboriginal Practitioners Offer Culturally Safe and Responsive CBT: Response to Commentaries

We appreciate the valuable commentaries that have been provided for our paper “Can CBT be effective for Aboriginal Australians? Perspectives of Aboriginal practitioners trained in CBT.” The international authors identify how CBT, with adaptations by culturally responsive practitioners can be of value for non‐Western and Indigenous peoples. The commentary by Australian psychologists Dudgeon and Kelly questions the value of CBT for Indigenous Australians, terming it a “Western therapy” that is “culturally unresponsive” and “culturally blind.” They also critique the methodology of the study. We argue that CBT can be adapted by culturally competent practitioners to be culturally safe in Australia, as elsewhere. Cultural safety is mostly a function of the therapist, not the therapy. In the Bennett‐Levy et al. (2014) study, CBT was delivered in a culturally responsive way by Aboriginal counsellors within their own communities. CBT is a particularly adaptable and versatile therapy, and embodies principles of empowerment and self‐determination that are central to Indigenous social and emotional well‐being. We are concerned that CBT, which has strong empirical support and has been adapted elsewhere for a range of cultures, including Indigenous cultures, may be being denied to Indigenous Australian clients. There is considerable opportunity to evaluate the effectiveness and versatility of CBT, and variations of its mode of delivery, for all Australians.     

Critical Consciousness and the Christian Conscience: Making the Necessary Connections Between Faith-Based Learning and Critical Pedagogy

Critical pedagogy is a by product of postmodernism, which argues that reality is always subjective, and truth is identified through each person's experiences and environment. Can critical pedagogy be applied to faith-based education? The authors claim that it can. First, the theories and practices of critical pedagogy have strengthened faith-based education by emphasizing self-directed students, the teacher as facilitator, and well-organized learning experiences. In fact, Jesus knew that learning required an active knowledge-creating process through one's full participation in the class. He always encouraged his disciples to transcend superficial understanding. Jesus knew that learning was not simply memorizing facts or reciting the Law of Moses. His beliefs challenged the passive learning paradigm of memorizing content established by the Jewish leaders. This article concludes that both critical pedagogists and Christian teachers would endorse problem-posing methods to encourage full engagement and effective teachers' dispositions in the classroom.     

Intelligible Realism about Consciousness: A Response to Nagel's Paradox

Is the location of consciousness in the objectively represented world intelligible? The paper examines the grounds for Nagel's negative answer, which can be presented as a response to the following paradox. (1) We are realists about consciousness. (2) Realism about a domain of reference requires commitment to the possibility of an objective, perspective‐free conception of it. (3) The phenomenal character of an experience can only be captured by means of perspectival concepts. According to Nagel, we can have either realism about consciousness or the link between realism and objectivity. He opts for the former, where this leads to the postulation of an essentially perspectivally reality inhabited by consciousness. I argue, contra Nagel, that questions about the intelligibility of locating consciousness in the objectively representable world should be asked relative the kinds of objectivity provided for by our spatial thought. Not only does this formally dissolve the paradox, as such thought allows for essential reliance on perspectival concepts; but it also shows how we do in fact make sense of the objective location of consciousness, in virtue of the link between spatial thought and something Strawson calls our ‘commonsense realism’ about physical objects, which ascribes ‘phenomenally‐laden’ properties to such objects. 1 1 For extended discussion, over the years, of the issues raised here I am much indebted to Bill Brewer, Steve Butterfill, John Campbell, Quassim Cassam, Christoph Hoerl, Hemdat Lerman, Guy Longworth, Adrian Moore, Johannes Roessler and Matt Soteriou. For helpful comments on the current version of the paper I am indebted to an anonymous reviewer for this journal.
     

Critical Consciousness: An Alternative Pathway for Positive Personal and Social Development

This paper presents a conceptual model of the integrative psychological construct of critical consciousness (CC), defined as a moral awareness which propels individuals to disembed from their cultural, social, and political environment, and engage in a responsible critical moral dialogue with it, making active efforts to construct their own place in social reality and to develop internal consistency in their ways of being. The ontogeny of CC is analyzed in terms of the synergistic interaction between its two main components, structural developmental and moral motivation. The paper describes the cross-cultural interview research which allowed the elaboration of the CC developmental pathway. It posits the dimension of moral motivation as distinguishing the CC pathway, and illustrates the continuum between predominantly moral and expediency motivation through brief case vignettes. The paper differentiates three developmental macrolevels of CC, and illustrates through case vignettes two alternatives of social consciousness at the level of conventional morality—CC and non-CC. Some possible sources of moral motivation in personal history and biography are discussed.     

Teaching Council in Sri Lanka: A Post Disaster, Culturally Sensitive and Spiritual Model of Group Process

In response to the December 26, 2004 tsunami in Southeast Asia, a method of treating trauma with group therapy, called Council, was introduced to Sri Lankan para-professionals working for Sarvodaya, a local non-governmental organization, by American psychotherapists associated with Heart Circle Sangha, a Zen Buddhist temple in New Jersey. Working together, Americans and Sri Lankans incorporated meditation, mindfulness and culturally congruent spiritual ritual that made the group process acceptable and healing to the survivors who were Buddhist, Muslim, Hindu and Christian.