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CHAPTER 1
Cultural competence and cultural responsiveness in schools
Increasingly, there are more and more people from different cultural backgrounds in Australian schools. In a school, teachers and school leaders need to deal effectively, fairly and equitably with each student. It is difficult to do this unless we truly believe that all people are equal and that all students have the right to achieve the same learning outcomes no matter what their background.
A person is culturally competent if they have the capacity or ability to understand, interact and communicate effectively, and with sensitivity, with people from different cultural backgrounds. Having this ability doesn’t mean they actually do these things, and the mere possession of cultural competence is not enough. Someone once said that ‘actions speak louder than words’. Hence, if we are culturally competent and put that competence into practice, we will demonstrate our cultural responsiveness. In other words, it is how we respond to people from other cultures that counts, not merely what we believe and have the capacity to do. Cultural responsiveness is enacted cultural competence.
This distinction is important. We draw a parallel with the distinction between someone who has the ability to be literate; that is, they know a lot about the language in which they are fluent and when and how to use it) and someone who is literate; that is, they successfully apply their language knowledge to a range of contexts and for a range of audiences). We show this relationship between cultural competence and cultural responsiveness in Figure 1.1.
FIGURE 1.1 Relationship between cultural competence and cultural responsiveness
You can see that an individual’s cultural competence is made up of their knowledge, understanding, and attitudes and values. All are essential and interact or combine when someone demonstrates culturally responsive behaviours. This means that on their own, these aspects are insufficient to support cultural responsiveness; knowledge of other cultures, for example, is not enough to enable cultural responsiveness. It needs to be demonstrated.
Knowledge, attitudes and skills for teaching in culturally responsive ways
Research indicates that teachers need to know their students and know about their students (Sowers-Hoag & Sandau-Beckler, 1996; Manoleas, 1994; Nicholls et al., 1998). They also need to know about:
• the various cultural groups that make up their class in any one year
• the differences and similarities between students (or other individuals) within cultural groups
• the historical and current relationships that may have caused, or are causing, distrust between minority groups and the dominant society, and
• the power relationships that can and do occur between teachers and students/cultural groups.
Schools as places of power
Every classroom is a microcosm of society, or a ‘mini-version of society’ (Freire, 1972, 1976). The relationships that occur in a classroom generally mirror those in the world outside schools and classrooms. Teachers have a powerful role in either supporting or challenging this status quo.
This means that teachers can either continue to mirror the social inequities that occur in our society, or deliberately choose to challenge them. A teacher can make a challenge directly, through their language, relationships, pedagogies (teaching styles) or behaviour management, or indirectly, through inclusive practices such as the way they set up their classroom, materials they display on their walls, and the ‘mood’ or ‘tone’ they create by providing genuine warmth, care and affirmations.
If prejudice and racism exist in a society, we can either continue the prejudice and racism (including by failing to recognise it) or we can deliberately act to eliminate it. This means that, as teachers, we are in a position of being very powerful change agents. We can model and nurture equity or we can model and nurture the inequitable status quo (Freire, 1972; Villegas & Lucas, 2002).
‘Whiteness’ is a social construction made by society to describe the cultural, historical and sociological aspects of people who are defined as being ‘white’. It is an ideology linked to social status and power and is not based on skin colour.
The knowledge, ideologies, norms, and practices of whiteness affect how we think about race, what we see when we look at certain physical features, how we build our own racial identities, how we operate in the world, and what we ‘know’ about our place in it.
HEFLAND (N.D.)
McLaren (2002, p. 133) maintains that ‘whiteness [is] a cultural marker against which Otherness is defined’. Other researchers have suggested that ‘whiteness’ is about political domination, since those who are ‘white’ use their ‘whiteness’ to perpetuate systems of privilege and consolidate their property and status (see, for example, Gillan, 2008, p. 54; Marable, 1996, p. 6).
To understand these ideas, we need to examine our own identity and how we operate in the world, asking ourselves how much is a result of the ways in which we are seen by others and the ways that they expect us to operate. As teachers, we need to consider the expectations (or power) that we and our practices place on (or give to) our students, together with the impact of policies (for example, discipline and behaviour) within the schooling system of which we are part.
PERSONAL REFLECTIONS
for sharing
What do you know about the social inequities in the society in which you live and/or work?
In order to understand prejudice and racism, we need to understand ourselves. How would you respond if somebody asked ‘Who are you?’ Do you know who you are, so that you would be able to answer this question?
Understanding identity
PERSONAL REFLECTIONS
for sharing
How would you answer the question ‘Who are you?’