Developing Cultural Humility: Embracing Race, Privilege and Power SAGE Books Developing Cultural Humility: Embracing Race, Privilege and Power An Invitation to Dialogue … and Reflection Author:Miguel...

Hi, I'm an Arabic from Saudi Arabia studying in the US. please right this paper according to my views. I attached the instructions paper, and the first 3 chapters from the book that we are reading for this class. please read the paper and the chapters to help you wright this paper. Please use APA citation. Thanks


Developing
Cultural Humility: Embracing Race, Privilege and Power SAGE Books Developing Cultural Humility: Embracing Race, Privilege and Power An Invitation to Dialogue … and Reflection Author:Miguel E. Gallardo Edited by: Miguel E. Gallardo Book Title: Developing Cultural Humility: Embracing Race, Privilege and Power Chapter Title: "An Invitation to Dialogue … and Reflection" Pub. Date: 2014 Access Date: February 10, 2022 Publishing Company: SAGE Publications, Inc. City: Thousand Oaks Print ISBN: 9781412998970 Online ISBN: 9781483388076 DOI: https://dx.doi.org/10.4135/9781483388076.n1 Print pages: 1-26 © 2014 SAGE Publications, Inc. All Rights Reserved. This PDF has been generated from SAGE Knowledge. Please note that the pagination of the online version will vary from the pagination of the print book. javascript:void(0); https://dx.doi.org/10.4135/9781483388076.n1 An Invitation to Dialogue … and Reflection An invitation to dialogue … and reflection Miguel E.Gallardo Those who do not move, do not notice their chains. RosaLuxemburg How Far Have We Really Come? I am deeply concerned. I am concerned when I read that after Obama's election in 2008, websites hosting White supremacist hate groups crashed because of the volume of activity in support of their cause (Anti- Defamation League, 2008). I am concerned that the number of active hate groups operating in the United States has continued to rise, from 602 in 2000 to 1, 018 in 2011 (Leadership Council on Civil and Human Rights, 2009; Southern Poverty Law Center, 2012). I am also concerned when I read that after Obama's election, mainstream media and journalists across the country applaud a post racist society, implying that we can all achieve and move on, but fail to recognize the racial and social structures in society that have not even been acknowledged. I am concerned, as is Winant (2006), who states: The link between racism and empire was wrongly considered terminated; instead it has been reinvented, principally through US neoconservatism. In fact none of the “posts”—post-civil rights, post-apartheid, post- coloniality—is sufficiently “post”; none denotes a full break with the conditions their very names contain; all necessitate uneasy and continuous adjustments, both on the level of policy and politics, and on that of personal experience and identity, to the ongoing operation of racial conflicts. (p. 9) I am deeply concerned that barrios and ghettos around the country continue to be war zones, where the powerless are killing the powerless through channels of internalized racism, thereby keeping systems of oppression in place, while the rest of the world has become desensitized to these realities. I am deeply concerned that nearly all of the Latina/o community members I work with, clinically, are suffering from anxiety, miedo (fear), and symptoms consistent with panic. When I think about the context in which they live—a world where we are anti-immigrant—their reactions seem very normal to me, but nonetheless of deep concern. I am also deeply concerned that my own community continues to make note of the morena/o (darker skinned) individuals in their lives, whether they be children, partners, and friends, implying indirectly that it is not the “norm” and that lighter skin is still more normal and desirable. I am deeply concerned that “Almost everybody uses the word multiculturalism but very few people actually know what is meant by it” (Moodley, 2007, p. 5). I am concerned that multiculturalism, in its present form, has continued to keep nonpreferred racial groups from being understood, to the point where traumas and anxieties are pervasive, while also simultaneously relegating European, “White” individuals and communities to one category, unintentionally rendering them invisible and dominant. Dominance remains dominant when it goes unexamined: “The inclusion of white people as clients will challenge the very nature of multiculturalism by bringing to consciousness the varied and numerous European (white) ethnicities and cultures, making them and even the category ‘white’ itself visible in the therapy process” (Moodley, 2007, p. 12). One of my mentors commented on this very issue close to twenty years ago. Arredondo (1994) expressed deep concern that if the field of mul-ticulturalism did not include White people, the field would eventually create the exact process it has been attempting to combat for years—being relegated to the borders, rather than remaining central to all that we do. I am deeply concerned when I hear my “White” students each year in both my doctoral and master's level courses tell me they have no culture, or provide me with a response that they are “American,” or “I don't know, I have not thought about that before.” This is of particular concern to me with students on the doctoral level. Given that we are a post-master's doctoral program, the fact that these students do not know what culture means to them implies that they have attended a master's program and not addressed this issue. I don't blame them; I try to support them. Culture is learned behavior. Smedley (2012) argues, “None of us have the cultures of any of our ancestors two centuries ago because all cultures, including American culture, have changed, some of them drastically, during that time. Cultures constantly change without any corresponding SAGE © 2014 by SAGE Publications, Inc. SAGE Books Page 2 of 19 SAGE Books - An Invitation to Dialogue … and Reflection changes in biological features” (p. 53). Racially determined behaviors or assuming individuals from certain racial groups automatically manifest certain behaviors (see examples below) are consistently reinforced in our educational, institutional, and governmental systems nationwide, despite the fact that there is evidence to state otherwise. These are but a few examples; there are plenty more. The idea of this book was, in part, a result of twelve years of teaching undergraduate and graduate students and each year continuing to hear the same messages over and over again. As you read the chapters in this book, you will see that my colleagues have also experienced the same processes in their own lives and with the students they teach. Let me also add that there are many colleagues of mine who similarly say things such as, “Do we still really need to talk about multiculturalism?” It is dispiriting when I see a job listing go out on a professionally run, public listserv seeking a bilingual Spanish-speaking therapist, and other mental health professionals and students on the listserv make derogatory comments about the job listing. More importantly, when a Latino colleague replies that he is offended and that the comments are racist, people on the listserv attack his interpretation, minimize the importance of his comments, and assume that he—like many of us who have no choice but to live and breathe issues of race, ethnicity, and limited privilege and power—is simply being irrational and too sensitive. I am also deeply concerned when I sit in admissions committee meetings (like those which take place all over the country) and hear my colleagues continue to highly value and use “achievement tests” as the bar by which to measure a student's potential. I always wonder what the admissions committees thought about my GRE scores? If our standard oppressive practices are truly accurate, then I am not supposed to be where I am today. Do these tests accurately portray a student's academic potential? Helms, Jernigan, and Mascher (2005) argue that they do not: In lay society, imputing behavior to a person solely on the basis of the person's ascribed racial category is called racial profiling. It is a practice that increasingly is being recognized as unjust. Yet in psychology, entire content areas (e.g., high-stakes testing) rest on the belief that it is acceptable to use membership in arbitrary racial categories to explain individualS' behaviors (e.g., test performance). A harmful consequence to society of this practice is that scores on intellectual tests, for example, are used to make decisions about selection and placement even though it is known that the test scores differentially favor or disfavor test takers assigned to one racial category rather than another. Such usage strengthens racial stereotyping. (p. 35) This practice deeply concerns me because I know many students from my own community are what I would call academic hustlers. We may not have had the same educational background as many of our White peers, but we have learned how to survive and thrive in systems that continuously challenge the very core of who we are intellectually, spiritually, and physically. As I reflected on the intent of this book, it was clear to me that my intent was not to point the finger in any one direction or talk extensively about what we are not doing. In fact, it was, and still is, quite the contrary to these sentiments. I am deeply passionate about finding ways to heal pain, hurt, and misunderstanding, and to collaboratively engage in creative and loving dialogue. This book is my effort to continue to push our discussions, recenter our dialogues, and hopefully to build stronger, more respectful relationships in our efforts to achieve a more just society for all. I am hoping that this book models dialogue that we can create in our offices and classrooms, with family and friends, and, in particular, with those who challenge us the most. I would like to see us walk hand in hand with one another more often. I chose the term cultural humility simply because it fits with my worldview and who I am as an individual. It also reflects my own journey and story, which I will share momentarily. I embrace a critical consciousness and pedagogical lens in my work, and it would not be fair for me to ask my colleagues and friends to tell their stories without my own willingness to do the same. After all, we are learners in this journey toward cultural humility, in both theory and praxis. Cultural humility has been defined as a lifelong process of self-reflection, self-critique, continual assessment of power imbalances, and the development of mutually respectful relationships and partnerships (Tervalon & Murray-Garcia, 1998). While I value the essence of this definition, the decision to choose cultural humility was much more personal. It not only captures a value that I think needs to be incorporated more in our multicultural discussions, it also stems from my familial, cultural, religious, and spiritual identifications as a Mexican American Catholic. Like several of my colleagueS'