Marcia Bayne-Smith and Annette M. Mahoney
The diverse group of people referred to as Caribbean Americans come from the Circum-Caribbean region, which includes the island nations of the Caribbean Sea and the nations of Central America from Belize to Panama—35 nations in all. The heterogeneity of the Caribbean population is due to the colonization and geopolitical division of the region among English, Dutch, Spanish, and French colonizers, which resulted in many different cultures, ethnic groups, languages, educational systems, religious beliefs, and practices. However, the majority of the Caribbean populations share an African ancestry.
Terry L. Cross
Cultural competence emerged as a concept in the 1980s, took form as a set of organizational, educational, advocacy, policy, and practice constructs in the 1990s, and has since matured into a broad rubric that addresses social justice and service delivery quality, equity, access, and efficacy for people and groups of diverse backgrounds. Cultural competence has become an essential element of social work at every level of the field, from direct practice to social policy. The evolution of cultural competence and its role in social work is examined and summarized in this entry.
Jun Sung Hong and Wynne Sandra Korr
Since the 1980s, cultural competency has increasingly been recognized as a salient factor in the helping process, which requires social-work professionals to effectively integrate cultural knowledge and sensitivity with skills. This entry chronicles the history of mental-health services and the development of cultural competency in social-work practice, followed by a discussion of mental-health services utilization and barriers to services among racial/ethnic minorities. Directions for enhancing cultural competency in mental-health services are also highlighted.
This article proposes social equity as a paradigm to guide social work practice and education. “Cultural equity” encompasses the multiplicity of personal, social, and institutional locations that frame identities in therapeutic practice as well as the classroom by locating these complexities within a societal matrix that shapes relationships of power, privilege, and oppression. Foregoing cultural competency for a cultural equity framework requires both analysis and interruption of the “otherizing” process inherited through multicultural discourses and the legacies of colonization. Through the use of education for critical consciousness, accountability through transparency, community-learning circles, progressive coalition-building, and usage of action strategies, transformative potential is revealed across multiple sites, both local as well as global. Multiple illustrations for the coherent application of cultural equity in social work practice and education are offered.
Lorraine Gutiérrez and Mark Creekmore
The arts and cultural institutions can be powerful resources for promoting the development of individuals and communities. Social work agencies and cultural institutions share similar goals at the individual and community levels, such as personal improvement, the creation of social bonds, expression of communal meaning, and economic growth. Studies on the use of arts in social work practice suggest that they can be powerful tools for intervention. These collaborations were essential to practice in the social settlements and in economic policies of the New Deal. Social work practice into the future can build upon this historical engagement.
Ronald O. Pitner and Izumi Sakamoto
For social workers, developing cultural competence is a necessary hallmark for interacting with our increasingly diverse and complex world. Developing cultural competence, however, requires continuously raising one’s level of critical consciousness. Critical consciousness and related concepts such as reflexivity, critical self-reflection, and critical self-awareness are widely recognized as a fundamental building block of human service practice, including social work practice. However, the dynamics involved in raising our own levels of critical consciousness are lengthy and messy because we often encounter cognitive and affective roadblocks. Thus, there is no single pedagogical strategy that could help all social work students effectively engage with this process. In this article the concept of critical consciousness postulated by Pitner and Sakamoto is applied specifically to the social work classroom setting. Their Critical Consciousness Conceptual Model (CCCM), which describes the process of developing critical consciousness by engaging one’s cognitive, affective, and behavioral domains, is presented. How this model can be incorporated as a pedagogical tool to help social work students develop and further strengthen their own levels of critical consciousness in the classroom setting is discussed, as are various pedagogical methods, including classroom debate, identity paper assignment, “creating a world map” exercise, and mindfulness-based pedagogy. Finally, implications for social work education are explored.
This entry defines cultural competence and culturally competent practice and focuses on cultural awareness, knowledge acquisition, skill development, and inductive learning as key components. It traces the historical development of cultural competence in the disciplines of psychology and social work, pointing out how cultural competence has become a professional standard. Cultural competence has also been recognized on the federal and state health and human services levels. Cultural competence is viewed on the practitioner, agency, and community levels as well as the micro, meso, and macro dimensions. Among the implications for practice are the issues of cultural competence and cultural competencies, the ethics of cultural competence, social context, and biculturation and multiculturalization.
Ramona W. Denby and Allison Bowmer
The notion of culture, while vast, is often conceptualized through an examination of gender, race, and ethnicity; class and economics; religion; sexual orientation; and even age. Culture can be temporal when, for example, gender norms or ethnic patterns evolve with each new generation. Likewise, the formation of a person’s identity (or identities) is largely influenced by culture. The ways in which an individual exhibits meaning and expression through culture can become the building blocks for identity and behavior. Social work assessments and related interventions rest on a fundamental understanding of a client’s history, environment, and current conditions. This entry provides an examination of how particular sociocultural influences and identity development shape behavior and how social work practitioners, whether at the micro, mezzo, or macro level, use this understanding to effect change in individuals or environments.
Gunnar Almgren and Ji Young Kang
This entry provides a brief overview of the field of social demography, the components of population change, projections for future population growth, and recent transformations in population composition pertaining to age, race, and ethnicity. Trends that shape family household structure (for example, marriage, divorce, cohabitation, and nonmarital child bearing) are also considered, as are trends pertaining to the distribution of income, wealth, and poverty. Population trends given particular attention include the growth of class-based disparities in marriage and nonmarital child bearing, the contributions of immigration to population growth and diversity, and a disturbing increase over recent decades in the prevalence of poverty among children of immigrants.
Direct social work practice is the application of social work theory and/or methods to the resolution and prevention of psychosocial problems experienced by individuals, families, and groups. In this article, direct practice is discussed in the context of social work values, empowerment, diversity, and multiculturalism, as well as with attention to client strengths, spirituality, and risk and resilience influences. The challenges of practice evaluation are also considered.