LAW

Cultural Competence Reflective Journal

Total marks: 10%

Due date: 11.03.2021

Length:

 

500 words excluding references

Group Assessment: No

Submission method options: Interact2 Journal

TASK

In this task you will be creating a reflective journal on cultural competence.

After completing the learning activities in Topic 1 of this subject, you are to write a 500-word journal entry which reflects on your current understandings of yourself in relation to: your future profession; Indigenous Australian people’s relationships with the criminal justice system; and strategies that build culturally safe relationships.

Use the content from Topic 1 and the following resources to support your reflection. These resources will assist you to engage critically with this task:

1. Ranzjin, Rob, Keith R McConnochie and Wendy Nolan, Psychology and Indigenous Australians: Foundations of Cultural Competence (Palgrave Macmillan, 2009) ‘

Introduction to cultural competence

‘

2. Murphy, Catherine, ‘

Australia entering ‘second convict age’ as imprisonment rates soar

’, The Guardian (online), 30 August 2019).

Singer, Judy, et al, ‘ “

You didn’t just consult community, you involved us”: transformation of a ‘top-down’ Aboriginal mental health project into a ‘bottom-up’ community-driven process

 ‘ (2015) 23 (6) Australasian psychiatry : bulletin of the Royal Australian and New Zealand College of Psychiatrists 614-619Consider the following questions to frame your journal entry but provide a synthesised response, written in a formal and respectful manner:

1. How would you describe your cultural competence after reading ‘Introduction to cultural competence’?

2. Using the media article as a starting point, what is your understanding of Indigenous Australian people’s relationship with the criminal justice system?

3. Work with the Singer et al (2015) article to discuss strategies that provide positive outcomes when working effectively in Indigenous contexts.

 

RATIONALE

This assessment task will assess the following learning outcome/s:

· be able to reflect critically on social, cultural, and institutional impact on their profession, including assumptions stemming from the history of legislation and interactions with Indigenous Australian peoples and communities.

· be able to demonstrate knowledge of Indigenous community protocols and the major issues and strategies relevant to working effectively in Indigenous contexts.

This task allows students to demonstrate their understanding of cultural competency and Indigenous Australian people’s relationship with the criminal justice system. This will build an understanding of how to work effectively with Indigenous Australian peoples within their professional practice.

Assessment 1 is a short diagnostic task that allows students to practice working with credible sources and writing in a formal and respectful manner. Constructive feedback will be provided that students can use in subsequent assessments

MARKING CRITERIA AND STANDARDS

Criteria	HIGH DISTINCTION 8.5-10/10	DISTINCTION 7.5-8/10	CREDIT 6.5-7/10	PASS 5-6/10	FAIL 0-4/10
Reflection on the self as an individual and professional 7 marks	An integrated response which critically examines the social, cultural and historical factors which shape relationships. Includes critique of the way in which the media and other institutions reinforce particular ideas or stereotypes. Critical examination on how social, historical and institutional factors influence personal cultural competency and professional practice/dimensions.	Influences on understandings are examined and include a discussion of social, cultural and historical factors which shape relationships. Includes focussed discussion of the way in which the media and other institutions reinforce particular ideas or stereotypes. Examination of how social, historical and institutional factors influence personal cultural competency and professional practice/dimensions.	Influences on understandings are identified and include a consideration of social, cultural and historical factors which shape relationships. Includes consideration of the way in which the media and other institutions reinforce particular ideas or stereotypes. Discussion on how social, historical and institutional factors influence personal cultural competency and professional practice/dimensions.	Journal entry reflects on personal and professional dimensions of cultural competency using the required reading ‘An Introduction to Cultural Competence’. Reflection includes an outline of understandings of Indigenous people’s relationship with the criminal justice system. Reflection considers where knowledge and understanding has come from. Identifies limitations in knowledge related professional practice/dimensions.	No reflection, or limited reflection on personal and / or professional dimensions of cultural competency. The required reading ‘An Introduction to Cultural Competence’ is not used or referenced. Reflection does not include an outline of understandings of Indigenous people’s relationship with the criminal justice system.
Technical aspects 3 marks	Writing shows control and skilful construction of expression to convey specific understandings. Seamlessly integrates citations and references into the writing.  All language and terminology is appropriate and informed. Expert use of APA7 or AGLC4 referencing system.	Written expression and referencing show clear organisation. Uses a variety of techniques to incorporate source material and citations.  Language and terminology takes into account diversity of individuals and communities.	There are no errors relating to writing and terminology. There are no imprecise or unsupported statements or generalisations. Accurate use of APA7 or AGLC 4 referencing system.	Within the required word count. Uses formal written expression. Uses full sentences consistently. Paragraphs identify and explore one idea. Paragraphs are linked using effective methods. Content is mostly accurate and supported. The required reading is cited and referenced. Attempts to use APA7 or AGLC4 referencing system. There may be minor formatting errors that do not affect the transparency and traceability of sources. Developing skills in using appropriate terminology.	There are serious errors. Informal or inappropriate written expression is evident. Paragraphs are unfocused, too long or too short. Content is not supported. The required reading is not used and / or not referenced. APA7 or  AGLC4 referencing system is not attempted. Referencing style is inconsistent showing a lack of understanding of its purpose. No evidence of consideration of appropriate terminology.

REQUIREMENTS

· In your journal entry, you must make reference to the cultural competence matrix in the above reading and reference it using AGLC4 (Law students) referencing system.

Formal and respectful language requirements

· This assessment task must be in professional and formal language. 

·  Care must be taken to avoid spelling, grammar and punctuation errors.

· Respectful and appropriate terminology must be used when referring to and writing about Indigenous Australian people and cultures. See 

guidelines

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Reading Description:

Ranzijn, R., McConnochie, K. R., & Nolan, W. (2009). Introduction to cultural competence. In
Psychology and Indigenous Australians : foundations of cultural competence (pp. 3-
12). South Yarra, VIC : Palgrave/Macmillan.

Reading Description Disclaimer:

(This reference information is provided as a guide only, and may not conform to the required
referencing standards for your subject)

Introduction to cultural
competence

Introduction

Cultural competence is essential if we are to work effectively with people from

diverse cultural backgrounds.Western psychologists (and most Australian psychologists

today are from a Western cultural background) are reasonably culturally competent

when they work with Western clients or communities, since they share aspects of

the same culture and therefore ‘know’ the culture of the Western client. However,

many Western psychologists have a poor understandin~ of non-Westtrn cultures.

This may result in misunderstanding, miscommunication and reduced effectiveness

of treatment and intervention.

If a non-Western potential client, who may need psychological intervention, feels

that a Western practitioner or therapist does not understand them or is not sensitive to

their cultural differences, they may be deterred from attending an initial appointment

or, if they have managed to come once, they may not come again. In extreme cases, a
practitioner who is culturally incompe tent may do more harm than good.

People are culturally diverse in a large range of attributes, including ethnicity,

socioeconomic background, gender, sexual orientation, and level of physical or

intellectual ability. (Culture is explored in detail in chapter 2.) So, even a Western

psychologist working with a ‘Western’ client needs to be culturally competent if the

therapist is, say, a heterosexual male and the client is, say, a homosexual woman.

This book focuses on cultural competence in relation to Indigenous Australians .

However, we hope that what you learn will help to make your work more effective

no mat;i:er who you encounter in your working life.We hope it will also help to make

you a more culturally competent person in your everyday social life.

Emergence of interest in cultural competence

Over the past decade, there has been increasing interest worldwide in the concept of

cultural competence (sometimes called cultural competency), and this interest seems

to be il’l.creasing. A growing number of health and human service professions have

3

4 SETTING THE THEORETICAL CONTEXT

included cultural competence in their professional and post-professioml training–l<>r

instance, medicine, dentistry, nursing and social work.With a ft.·\\’ notable L’Xccpt i’ >ll’>

(Sue, 2003; Tyler, 2002; Yali & Revenson, 2004), psychology has lwrn lagging hclii11d

these developments, but this is slowly changing. One Australian cx;rn1plc o( tlinL·

changes is the work of Aboriginal psychologist Tracy Western1:lll (2(J(J-4), \\ Ii<> i,

working to train individual professionals and organisations to be cult ur:illy c, >ll lJWll”11t

when working with Indigenous Australians.

The alternative is the mainstream

Since people are so diverse with regards to their gL’llLkr. sn;ualit,· .. 1nd L·tlllli,· .111,

I

cultural orientations, cultural competence is not a skill vou 11L·,·d (JJJh ,,·l1L·11 ,I,· 1’111,’.

with certain ‘exotic other’ groups of people. Rather, it is ;1 Yit.il ,kill,, l1L·11 ,,,,1 l.111,:

with people no matter what their cultural or other contL’Xt n1:1y lw. 111 hL·t. 11 \<>t1 .1,l,I

up the total number of people fron1 ‘other’ (11on-m:1instrL·:u11 \\’L·,tLTll) , 11ltt1r,·, .ill

the people who have a non-Western ethnicity, those who arL’ nor l1L·tno,L·xt1.il. tli””‘

who h:we an intellectual or physical impairment, and so on-it \\'()11ld L·,, L’L·d tl1,·

total number of’mainstream’ Australians. If you then add in ,,·onJL’ll (,, Im .1rgt1.il1h·

have a different culture from the dominant male culture) and pnlpk fro111 ‘lm,·,·r’

socioeconomic groups (who arguably have ;i different culture fro111 J’L’opk ,,·it Ii

greater financial resources), you can see that people in ‘mainstrea111’\VL·s;tnt1 cultt1rL·

are very much in the minority. ‘Cultural competence (is) now 111ai11strL’;1111 111cdici11L··

(PM. Cole, 2004, p. 51), and should also become mainstream psycholoi:-,rY.

What is cultural

competence?

There are many possible definitions of cultural competence. Tracy Western 1.111 (2( )( q.

p. 2) comments that ‘cultural competence is about the ability of practitirnicrs to

identify, intervene and treat mental health complaints in ways that recognise t liL·

central role that culture plays in mental illness.’

The model of cultural competence we describe in this chapter is b;ised 011 the

definition derived from Cross et al. (1989, p. 1):

Cultural and linguistic competence is a set of congruent behaviors, knowledge. attitudL·s.

and policies that come together in a system, organization, or among prot<.:ssionals

that enables effective work in cross-cultural situations. “Culture” refers to integrated

patterns of human bchavior that include the language, thoughts, actions, customs,

beliefs, and institutions of racial, ethnic, social, or religious groups. “Competence”

implies having the capacity to function effectively as an individual or an organization

within the context of the cultural beliefs, practices, and needs presented by patients

and their communities.

INTRODUCTION TO CULTURAL COMPETENCE 5

The elements of cultural competence

Cross et al.’s (1989) definition of cultural competence emphasises three crucial issues

for practitioners who want to become culturally competent:

m Cultural competence includes knowledge, behaviour and attitudes-not simply

knowledge.

n Cultural competence is a skill which needs to be expressed in behaviour as the

capacity to function effectively in intercultural contexts-not simply knmvledge

and a,vareness.

Cultural competence extends beyond individual professional behaviours and

includes organisations and systems-a culturally incompetent system can under-

mine the work of culturally competent practitioners.

Weaver (1999) notes that ‘most models of cultural competence consist of qualities

that fall under the general components of knowledge, skills, and values … The three

components of cultural competence are interactive, and none is sufficient in and of

itself to bring about appropriate practice. Striving for cultural competence is a long-

term, ongoing process of development’ (p. 218).

Because of this dynamic interaction, trying to break down cultural competence

into its elements is largely an artificial exercise. It follows, then, that developing cultural

competence is more complex than completing a series of training sessions, ticking a

series of boxes and claiming at the end that one is culturally competent. Nevertheless,

it is useful to unpack the elements and place them in a systematic sequence to provide

a guiding structure for the development of cultural competence. The following

depiction of cultural competence in relation to Indigenous Australians is based on

that published in McConnochie, Egege and McDermott (2008, pp. 192-3).

Knowledge. This component includes:
1 a broad or generic understanding of the nature of worldviews and culture, and the

implications of culture for understanding human

behaviour

2 an understanding of the specific cultural and historical patterns which have struc-

tured Indigenous lives in the past and the ways in which these patterns continue

to be expressed in contemporary Australia.

Values. This component again includes two linked elements:

1 an awareness by professionals of their personal values and beliefs, and a capacity

to move away from using their own cultural values as a benchmark for measuring

and judging the behaviour of people from other

cultural backgrounds

2 an awareness of the values, biases and beliefs built into the practitioner’s profession
and an understanding of how these characteristics im.pact on people from differ-

ent cultures.

Skills. This third component builds on the first two components to enable the
practitioner to develop a repertoire of skills needed to work more effectively as a

professional in transcultural contexts. Some skills can be practised within a classroom

6 SETTING THE THEORETICAL CONTEXT

or workshop setting or outside the workplace (for instance, skill in self-awarene

and critical reflexivity-see below). However, specific professionaIIy relevant skills !.,–
working effectively with Indigenous Australians can only be learnt on the j b, in a

specific cultural or intercultural context.
In other words, attending a cultural competence training work hop, or even many

workshops, is not the end of the process, merely another step along the way. he

real learning occurs in context, and will probably involve making ‘mi takes’ (learning

opportunities) and going ‘back to the classroom’ , possibly even back to the very ba ic

first steps.

Critical reflexivity

Reflecting on individual values and attitudes is part of what non-Indigen u . pr –

titioners refer to as ‘doing our own work’ (Powis, 2008, p. 83). ritical refle ·i ity
involves developing an understanding of:

• the nature and dynamics of power as it operates at many level , from practit1 ner-

client interactions to organisational and political systems
• the nature and impacts (on both Indigenous and non-Indigenou pe pie) f

unearned privilege

• the nature and effects of racism at individual, institutional and cultural level

• the history of relationships between Indigenous Australians and the pr fe i ns
• the effects of this history on Indigenous perspectives about the profe ion · nd

the extent to which each profession is constrained by the culturally c n tructed

models used by the profession.

Cultural competence as a process

There is widespread agreement within the literature that the development of ultural

competence is a continuous process, not a single event. As Campinha-Bacote (2005,

p. 1) notes, ‘Competence is a process, not an event; a journey, not a destinati n;
dynamic, not static; and involves the paradox of knowing’.

What do you think the ‘paradox of knowing’ means?

In what ways could possessing knowledge interfere with the development of cultural

competence?

Marcia Wells (2000, p. 192) has developed a model based on Cross et al.’s (1989)
conception of cultural competence as a continuum. Her model places the elements of

cultural competence (knowledge, attitudes and skills) in a developmental framework

INTRODUCTION TO CULTURAL COMPETENCE 7

I

with the following sequence of stages along a continuum from cultural incompetence

to cultural proficiency:

• Cultural incompetence: lack of knowledge of the cultural implications of

health behaviour

• Cultural knowledge: learning the elements of culture and their role in shaping

and defining health behaviour

• Cultural awareness: recognising and understanding the cultural implications of

behaviour

• Cultural sensitivity: the integration of cultural knowledge and awareness into
individual and institutional behaviour

• Cultural competence: the routine application of culturally appropriate health

care interventions and practices

• Cultural proficiency: the integration of cultural competence into one’s reper-
toire for scholarship ( e.g. practice, teaching and research).

Exercise 1.2 C:ultural co econtinuum

Where do you think you sit on the cultural competence continuum?

What are some of the reasons why you placed yourself there?

What do you think you need to learn or do to move further along the continuum?

Content of cultural competence training

What should be included in cultural competence training? A focus group convened

to identify the skills and attributes that Indigenous Australians think practising psy-

chologists should possess provided detailed suggestions for the content of training.

The main issues arising from the focus group were:

• the lack of awareness amongst professionals about .Indigenous clients, cultures

and contexts

• the absence of specific skills and strategies for working in Indigenous contexts

• the culturally specific nature of the assumptions and practices of professions

and agencies

• the failure of the professions to engage in broader issues of justice and human

rights-including an advocacy role and a role for the professions in developing

understanding of, and strategies for challenging, prejudice, ethnocentrism and

racism

• the need for individuals to be aware of their own values, assumptions and expect-

ancies, and how these impact on their interaction with Indigenous clients and

communities.

(Ranzijn et al., 2007, p. 25)

8 SETTING THE THEORETICAL CONTEXT

In the area of understanding Indigenous cultures, histories and communities, the

group thought that the content should include:

c the basis ofindigenous spirituality and belief systems
a the sources and contemporary characteristics of families and fa111ih· structurL·s

relationships with land and the interconnectedness of land, f:llnily and spiritu.dity

the diversity of concepts of identity~different concepts of identit\· acrms ndt mn

the importance of understanding the impact of historical procL’SSL’S

the impact of historical processes on identity (colonialislll, ill\tituti()1uli,,1tio11,

discrirni nation, stolen generations, etc.)
community and individual responses to colonialism

the broad characteristics of contemporary lndige11ous comlllt11JitiL·,

an awareness of relevant social indicators
relevant n;itiornl and international legislation and obligatiom.

(IC1111ijn l’t .ii .. ~1111~. I’ I;;,

Finally, the group felt that exploring the nature of the prott:ssit111 sl1()uld i11, !t1,k:

critically exploring the major paradigms of professiom :md the i111p.1l’l ()1· tlic”·

paradigms on how the profession impacts on clients from divnsc haL·k1;1

analysing the extent to which professional activities arL’ structured ;mn111d u11rn·-

ognised assumptions which are culture specific and recognise the llL’L’d Ii ,r t iiL·
profession to identif)1 and question these assumptions

™ exploring issues of power relations within a range of contexts, including J”L’Sl’,m·lin-

researched contexts, client-practitioner contexts and more gL’Jll’r:1! is,l!L’, :1hout

cultural dominance

examining the extent (or lack) of engagement of their professions in bnudn
social-political issues as a significant issue

Ill examining personal values and belief systems within a context which is hotli

supportive and challenging.

(Ranzijn et al.. 20(l0. p. LU)

These points can be grouped into six categories, two for each of the thrn·

main attributes of cultural competence, namely, knowledge (steps 1 and :2 lwlo\\·).

values (steps 3 and 4), and skills (steps 5 and 6). Developing cultural competence in

relation to Indigenous Australians in a thorough and comprehensive manner im·olYcs

progressing more or less in the following sequence from basic knowledge through to

professionally specific skills:

1 obtaining a generic underst;inding of the nature and significance of culture
2 obtaining a general understanding ofindigenous cultures, histories, contemporary

societies and issues

3 exploring individual and societal values and attitudes (individual, institutional and
cultural racism)

4 critically examining the nature of one’s profession or occupation

\

INTRODUCTION TO CULTURAL COMPETENCE 9

5 developing generic skills for working in Indigenous contexts
6 developing professionally specific skills for working in Indigenous contexts.

Mapping the development of cultural competence

Combining the previous six steps with the six stages ofWells’s (2000) cultural com-

petence continuum produces a matrix (figure 1.1) which can be used to guide
the development of cultural competence. The matrix encompasses many levels of

experience, from those beginning higher education studies through to practitioners

who may have been working in the field for many years. The model outlines a

process or journey which commonly (but not necessarily, depending on experience)

begins at the bottom left hand corner (in the case of people who are culturally

incompetent), and progresses towards the upper right hand corner. (However, note

the earlier comments about the need to revisit the basics.)

Any particular person could be located at any point in the matrix, or indeed at a

number of points simultaneously, not necessarily on the arrow. In fact, it is unlikely

that someone would be located right on the arrow, since people are likely to be at

different levels of cultural competence depending on which content area they are

proficient in. For instance, someone may be high on cultural proficiency in their

generic understanding of culture while at the same time being culturally incompetent

in the area of critically examining their profession.

Figure 1.1 Development of cultural competence

Cultural Cultural Cultural Cultural Cultural Cultural
incompetence knowledge awareness sensitivity competence proficiency

Professionally

V specific skills
Generic skills

/

Critically examining

V the profession
Individual values ~v and attitudes
Understanding V Indigenous cultures and histories

~

Generic / understanding of culture
(McConnochie, Egege & McDermott, 2008)

/

10 SETTING THE THEORETICAL CONTE XT

Where would you locate yourself in the cultural competence matrix? (You can locate

yourself in more than one place.)

Why have you located yourself there? j
You may wish to revisit this exercise when you reach the end of the book. __ _ __J

This model has so me important implications :
1 The process is sequential and cumulative-each stage builds on the previ u.

stage as individuals move through this sequence. Developing cultural competence

needs to build o n a solid foundation of knowledge and under tanding of cul-

ture, including one’s own culture, and this then provide the frame\ rk fi r
understanding Indigenous cultures.

We have generally structured this book around this model. In chapter 2 we begin at the

lower left-hand corner (generic understanding of culture), and then work along a sequence

heading in the general direction of the top right corner. However, this book cannot take
you through the whole cultural competence journey. We can only outline some general

principles of professional practice (see chapters 12 and 13) and we cannot teach you

professionally specific psychology skills-these need to be learnt as part of postgraduate

professional training. What we aim to do is provide some of the essential foundations of

cultural competence. We hope that you will continue to develop cultural competence

through higher level courses at university, workshops and conferences, further reading, and
professional development and practice.

2 This sequence is unlikely to be a single straight line for any particular
individual, sinc e everyo ne is likely to be at a different stage in knowledge, under-
standing and skills.

3 One-off ‘cultural awareness’ workshops are unlikely to cover this range
of understandings and skills. The pro cess necessarily needs to extend over
time, not only to cover the range of understandings needed, but also to allow

time for individual reflection and review. One- or two-day workshops or inten ive
short courses simply don ‘t provide sufficient time for these.

Systemic cultural competence

The definition of cultural competence that we are using (Cross et al., 1989) places

cultural competence within an organisational context. Cultural competence is more

than just the attitudes , understandings and skills of individual professionals; it needs

INTRODUCTION TO CULTURAL COMPETENCE 11

to be embedded system-wide, not just relying on culturally competent individuals.

This systemic or organisational context has two components:

1 It is important that all of the members of an organisation or agency, including ‘
front-end staff, administrative staff, professionals and senior managers, develop

cultural competence. The values and attitudes of receptionists may well have a

significant impact on the extent to which clients feel comfortable or safe w ithin

an organisational context.

Think of the organisation where you work, the institution where you are studying, or an

institution that you may belong to in your life outside work (for instance, church, sporting

or recreational club).

To what extent do you think your organisation or institution is culturally competent? What

are your reasons for answering as you have?

Which aspects of the organisation or institution, if any, do you think are culturally

incompetent?

How easy, or difficult, do you think it would be to increase the cultural competence of your

organisation or institution? Why?

Is there anything that you could do to increase the cultural competence of your organisa-

tion or institution?

The basic components of cultural competence training, including generic

understandings about the nature of culture, understanding of Indigenous cultures

and issues, and exploration of individual values and attitudes, can be common

for employees at all levels within an organisation. However, as employees move

further through the cultural competence model, the training needs of employees

in different occupations or professions will increasingly diverge, reflec~ing increas-

ing occupational or professional specificity. The critical understandings of the

nature of professions and the professionally specific skills needed by professionals

may be significantly different to the kind of content needed by staff working at

front-end reception.

2 It is also important that the overall environment of the organisation reflects an
acceptance of cultural diversity. This includes such things as:

• the physical layout and presentation. (For instance, would an Indigenous person

feel comfortable and safe about entering the building?)

• policies concerning, for example, the employment of people from a range of

cultural backgrounds

• strategies to ensure the cultural safety of employees from diverse cultural

backgrounds.

12 SETTING THE THEORETICAL CONTEXT

Can you identify any physical aspects, policies or strategies of your organisation that may

be interfering with organisational cultural competence?

How easy, or difficult, do you think it would be to change these? Why ?

In order for an organisation to become culturally competent at a systemic level,

a cultural competence audit may be helpful to identify issues that the organi ation

itself may not even be aware of (Westerman, 2008).

Conclusion

This chapter has presented a model of cultural competence which provide. the

theoretical framework for the structure and content of this book. However, it i
not the only possible model of cultural competence. There are many p ible

definitions and many unresolved issues, such as how to measure cultural competence

and what should be included in cultural competence training. Some pe pl feel

that the word ‘competence’ is problematic, and that other characteri tic , uch a

cultural safety, cultural ease (McDermott, 2008), or ‘informed not-knowing (Furl ng

& Brown, 2008, p. 89), are equally if not more important for effective transcultural

communication and practice. However, this model is a good guide as to how w have

structured this book. The rest of the book is devoted to providing you with me f
the essential foundations of cultural competence.

American Association of Medical Colleges. (2005) Cultural Competence Education for Medical
Students. Retrieved 6 April 2009, from .

McConnochie, K., Egege, D., & McDermott, D. (2008) ‘Issues in cultural competence’ . In
R. Ranz1jn, K. McConnochie & W Nolan (eds), Psychology and Indigenous Australians: Effective
Teaching and Practice (pp. 191-206). Cambridge, UK: Cambridge Scholars Publishing.

Wells, M. I. (2000) ‘Beyond cultural competence: a model for individual and institutional
cultural development’ .Journal of Community Health Nursing, 17( 4), 189-99.

National Health and Medical Research Council guidelines for developing cultural competence in the

health area f2005).

Homepage of the National Center for Cultural Competence at Georgetown Univetsity (USA).

Includes checklist for organisations prcduced by the Multicultural Disability Advocacy Association of
NSW (MDAA). Go to ‘Resources’, then ‘Frequently Asked Questions’.

• ranzijn