Speaker 1: Welcome back. Today, we're going to be looking at cultural competence.
Speaker 1: Are going to take quite a bit of a shift here.
Speaker 1: We'll be looking at emic approaches e Mic focus on
Speaker 1: culture specific behaviors, while etic etice approaches emphasize universal principles
Speaker 1: across cultures. We'll also look at cultural competence, cultural humility, sues,
Speaker 1: tripartite model, the addressing framework, and other stuff as wellmic
Speaker 1: versus et per perspectives. These two lenses guide how we
Speaker 1: understand human behavior. For instance, the perspective is culture specific,
Speaker 1: so behavior is interpreted within the context of a particular culture.
Speaker 1: Classic examples hearing voices some may indicate psychosis, but in
Speaker 1: the culture it could be spiritual communication. The other one
Speaker 1: is etic perspective, and that's the universal. So what you're
Speaker 1: looking here for is behaviors, processes, or concepts that hold
Speaker 1: across cultures, similar to the young conception of it. For instance,
Speaker 1: attachment theory has etic applications, though its expressions can vary
Speaker 1: though between cultures, so if a clinician needs to be
Speaker 1: fluid to maneuver between these two perspectives. They recognize universal
Speaker 1: psychological principles, but they also respect cultural variation and their
Speaker 1: meaning or expression. Components of cultural competence. There's no endpoint
Speaker 1: to cultural competence. It's a practice, not a destination. Apa
Speaker 1: guidelines that find in three interrelated domains. Awareness, which is
Speaker 1: examining your own cultural background, your values, your biases, recognizing
Speaker 1: how these shape perceptions, reactions, and assumptions. Also reflect on
Speaker 1: power and privilege in the clinical relationship. If you look
Speaker 1: at knowledge, it's understanding historical and social political factors affecting
Speaker 1: cultural groups about culturally bound syndromes. Syndrome is a collection
Speaker 1: of symptoms, so for instance, the takatevils, which is kind
Speaker 1: of an anxiety disorder in Latin American countries. Stay current
Speaker 1: on research related to race, ethnicity, language, gender, intersectionality. The
Speaker 1: third component of cultural competence as skills, adapt communication style.
Speaker 1: So here what you're looking for is looking at using
Speaker 1: culturally valid assessment tools, integrating cultural meaning systems of the
Speaker 1: treatment planning. Here's an example, a client from a collectivistic
Speaker 1: culture avoids expressing anger towards their parents. Instead of labeling
Speaker 1: this as avoidant, you would look at this as maybe
Speaker 1: exploring the relational harmony and the folial piety. Then tailor
Speaker 1: the intervention to honor these values. So again, the components
Speaker 1: of cultural competence include awareness, knowledge, and skills. Next, we
Speaker 1: have cultural humility. The cultural humility shifts the frame instead
Speaker 1: of asking it, am I competent too? How can I
Speaker 1: remain open and accountable? Emphasizes lifelong self evaluation, centers the
Speaker 1: client as the expert, invites feedback and recognizes what they
Speaker 1: call implicit bias. So in addition to that, we have
Speaker 1: Sue's TRIPI Tite model of multicultural competence developed by dear
Speaker 1: Old Sue. This widely used model emphasized with attitudes and beliefs.
Speaker 1: That's the first part of the model, recognizing personal biases,
Speaker 1: stereotypes and values, challenging assumptions about cultural norms. Number two
Speaker 1: is knowledge understanding cultural backgrounds, history and worldview. And number
Speaker 1: three the skills developing culturally sensitive assessment and intervention strategies.
Speaker 1: And yes, it sounds a lot like the cultural competence
Speaker 1: we talked about earlier. So, for instance, if you're working
Speaker 1: with a Native American client dealing with grief, and your
Speaker 1: grief model doest's resonate. Then Seue's model says you need
Speaker 1: to have a consultation adaptation or integration of traditional healing practices.
Speaker 1: Next we go to Pamela Hayes Addressing framework. Addressing is
Speaker 1: a D D R E, S, S, I, n G
Speaker 1: that's a practical guide to cultural identity variables, so addressing
Speaker 1: stance for age and generational differences, developmental or acquired disabilities,
Speaker 1: religion and spiritual orientation, ethnic and racial identity, socio economic status,
Speaker 1: sexual orientation, indigenous heritage, national origin, gender and gender identity.
Speaker 1: This tool helps structure case conceptualization around multiple intersecting dimensions
Speaker 1: of identity that prevents simple, prevents oversimplification, and supports a
Speaker 1: holistic person in context approach. Another example, the teenager who's
Speaker 1: transgender Latina from a low income on documented family may
Speaker 1: face cultural stressors related to well gender identity, ethnic discrimination,
Speaker 1: language barriers, and a whole host of other things. Cultural
Speaker 1: competence and ethical practice. The APA ethical principles and multicultural
Speaker 1: guidelines require psychologists to recognize boundaries of competence, use assessment
Speaker 1: tools appropriate for the client's culture, avoid imposing dominant cultural views,
Speaker 1: seek supervision when outside one's cultural scoop ethnically competent clinicians
Speaker 1: also guard against microaggressions. Implicit bias and anthroocentric interpretations. Cultural
Speaker 1: uvalid assessments. Standardized tests often reflect Western middle class individualistic norms.
Speaker 1: Using them blindly can misdiagnose or pathologize non normative behavior.
Speaker 1: Selecting instruments validated for the client's population, Interpreting scores within
Speaker 1: cultural context, considering a culturation level, language proficiency and response
Speaker 1: style differences, Supplementing tests with qualitative methods, interviews, narrative assessments,
Speaker 1: and cultural formulation tools. The Cultural Formulation Interview DSM five
Speaker 1: provides a structured way to explore cultural identity, cultural explanation
Speaker 1: of illness, cultural stressors, and supports cultural elements of the
Speaker 1: client clinician relationship. And that's found on the DSM five
Speaker 1: and the Cultural Formulation Interview. Lastly, we go a culturally
Speaker 1: adapted interventions. Cultural competence extends into treatment adapting language, pacing,
Speaker 1: metaphors and examples involving family or community when appropriate, Addressing
Speaker 1: again culturally specific stressors like immigration, trauma, racial microaggressions, antegreate
Speaker 1: traditional indigenous healing methods. An example could be CBT for
Speaker 1: Latina youth that may include familism or spirituality. Trauma therapy
Speaker 1: fort refugees, which might incorporate narrative exposure with attention to
Speaker 1: cultural meaning and motivational interviewing can be adapted with cultural
Speaker 1: metaphors and affirmations that resonate with collectivistic or spiritual worldviews.
Speaker 1: So cultural competence, there's really the difference between understanding what
Speaker 1: a client says and knowing why it matters. So this
Speaker 1: is really the big part of the cultural component of it.
Speaker 1: Definitely know tripartid model and the three parts of the
Speaker 1: cultural competence component. Next time when we come back, we
Speaker 1: will look at prejudice, discrimination, intergroup relationships, will look at
Speaker 1: different types of biases, some of the theoretical frameworks, so
Speaker 1: stay tuned for that.